Suchergebnisse

Issue 17.1 of the Review for Religious, 1958. ; A. M. D. G. Review for Religious JANUARY 15, 1958 Retreats in Retrospect Thomas Dubay Spiritual Cancer . Francis ~1. Macl:ntee Roman Documents . R. I:. Smith Book Reviews Questions and Answers For You~ Information VOLUME 17 NUMBER 1 REVIEW FOR RELIGIOUS VOLUME 17 JANUARY, 1958 NUMBER 1 CONTENTS RETREATS IN RETROSPECT--Thomas Dubay, S.M .3 FOR YOUR INFORMATION .34 SPIRITUAL CANCER--Francis J. MacEntee, s.j .3.7 SURVEY OF ROMAN DOCUMENTS--R. F. Smith, S.J .4.2 OUR CONTRIBUTORS . 50 BOOK REVIEWS AND ANNOUNCEMENTS: Editor: Bernard A. Hausmann, S.J. West Baden College West Baden Springs, Indiana . 51 SOME BOOKS RECEIVED . 59 QUESTIONS AND ANSWERS: 1. Preferred Mass on a Ferial Day of Lent . 60 2. When Does an Anticipated Renewal of Vows Begin to Run?. 60 3. Personal Gifts and Poverty . 61 4. Saving Money for Desired PuFposes . 62 5. Permission Required for Minor Necessities . 64 6. Elimination of Precedence in the Refectory . 64 REVIEW FOR RELIGIOUS, January, 1958. Vol. 17, No. 1. Published bi-monthly by The Queen's Work, 3115 South Grand Blvd., St. Louis 18, Mo. Edited by the Jesuit Fathers bf St. Mary's College, St. Marys, Kansas, with ecclesiastical approval. Second class mail privilege authorized at St. Louis, Mo. Editorial Board: Augustine G. Ellard, S.J.; Gerald Kelly, S.J., Henry Willmering, S.J. Literary Editor: Robert F. Weiss, S.J. Copyright, 1958, by The Queen's Work. Subscription price in U.S.A. and Canada: 3 dollars a year; 50 cents a copy. Printed in U.S.A. Please send all renewals and new subscriptions to: Review for Religious, :3115 South Grand Boulevard. St. Louis 18, Missouri. Review t:or Religious Volume 17 January--Deceml~er, 1958 Ecllt:ed by THE JESUIT FATHERS St. Mary's College St. Marys, Kansas Published by. THE QUEEN'S WORK SI=. Louis, Missouri REVIEW FOR RELIGIOUS is indexed in the CATHOLIC PERIODICAL INDEX Retreats in Retrospect Thomas Dubay, S.M. IN SIX RECENT issues of this REVIEW~ seven hundred sisters told with considerable detail what they think about the prob-lem of more fruitful retreats for religious. This temperately told tale was no trite tally, for the sisters expounded their posi-tions with logic and insight. Yet all the same, we still lack an adequate analysis and evaluation of their views, without which, of course, the study remains truncated. But even more im-portant, we also lack solutions to many ot~ the problems they raised. This present article aims at contributing a mite toward the filling of both needs.2 I shall not, however, attempt to discuss every problem unearthed by the study, but those only whose solution is most signific~tnt and pressing. These latter we will review in the order in which they occurred in the original articles. Source of Retreat Masters Where ought religious communites to get their retreat mas-ters? From religious communities, manifestly. But which? Ought retreats to be given by priests from the same order each year or by priests from different orders? Most of the sisters queried favored the latter choice. As I went through the sisters' stated preferences regarding the sources of retreat masters, the overall impression I received was one of dissatisfaction with a current tendency to rigid uniformity. This dissatisfaction, while not universal, was especially noticeable in those congregations which are not attached to any order of men but nonetheless re-ceive retreat masters t?rom one order alone. Only 11.3% of the sisters belonging to these communities positively liked their custom, 73% positively disliked it, and 15.7% were indifferent. 1R£VIEW gOR RELIGIOI./$~ January through November, 1956. 2The reader will note that much of our discussion is pertinent to the retreats of all religious, men and women alike. THOMAS DUBAY Review for Religious Even among sisters attached to a religious order of men, 18.75% desired retreat masters from other orders at least occasionally, while another 18.75% were indifferent to the source of priests. The remainder preferred all priests to come from their own order. We may conclude that among religious women unat-tached to any order of men the vast majority prefer their retreat masters to come from different congregations each year. Among sisters affiliated with an order of men a notable minority like an "outsider" at least occasionally. With these opinions I must register a hearty agreement. But before delving into the realm of reasons I would like to clarify the position .here taken. I do not hold that a change of ordereach year is necessarily desira.ble, even for religious attached to no order of men. So frequent a change may be helpful, or it may not be. If one order consistently furnishes more skilled or more holy priests, there is no reason in the wide world why that order should no~ be tapped more often than others. Secondly, for sisters attached to a religious order of men I think that the usual retreat master should be a priest from their own order: a Dominican for Dominicans, a Trinitarian for Trinitarians, and so on. A majorityof sisters in these groups desire this arrangement, and their desire should be respected insofar as it is compatible with the preferences, of the minority. The formers' reasoning is i, alid: they feel that their, own priests bettei understand their spirit and way of life and hence can direct them more effectively. Since this is ordinarily true, the usual retreat for such. religious ought to be given by a priest belonging to their own order. However, since a sizeable number of these same religious women desire atlease an occasional change, I think that an outside priest should be invited every few years. Reason-able wishes e~cen of minorities should be respected, and this wish is reasonable. Now why is it desireable for retreat masters to be chosen from a number of different orders of men? First of all, the 4 January, 1958 I~ETREATS IN RETROSPECT supply of really top-flight retreat masters in any religious con-gregation is limited. This observation bespeaks defect in no order, since it simply reflects the fact that human abilities are distributed according to a normal curve. TO my knowledge no order is bursting at the seams with men highly gifted with the specialized talents needed for successful retreat work. If a community chooses its. retreat masters exclusively from one order of men, and especially from one province of that order, it may in time exhaust the supply of the best. A partial solution to this difficulty is the return of the good retreat master. When such can be arranged, and when the priest' has another set of meditations and conferences available, there seems to be no rea-son why he should not be invited for a second or third retreat. After all, a priest of proven ability is a far more secure risk than an unknown quantity. A second reason beckoning variety--and to my mind, a much more potent one than the first--is the danger of insularity. If we religious, men and women alike, are perfectly frank with ourselves, we will have to admit that we too often tend to horizon our outlook to our house, our province, our congregation. We may not intend it, but we do incline that way. We tend to insularity in our works, our "devotions," our interests, our spirit. In something of this context Thomas Merton refers to "the tyranny of restricted human systems and 'schools of spirituality' that might tend to narrow us down to a particular esoteric out-look and leave us something less than Catholic.''3 No one order .of men or women has a monopoly on helpful approaches to the love of God. We have a special love for our own society. Fine, we should. But we should also be interested in the works, the interests, the devotions, and the spirits of o~her orders and be more than ready to grant that in all likelihood they are just as worthy "as our own. The Catholic Church is catholic, and we aBread in the Wilderness (New York: New Direction, "1953), p. 41. THOMAS DUBAY Review for Religious religious are first Catholic and then religious. Would it not, therefore, be healthy for all of us to listen to a retreat master t~rom another order once in a while? Would we not stand to profit from another viewpoint? Not another truth, mind you, but another viewpoint on the same truth. Could not an "out-sider's" look at our own spiri( perhaps cast valuable light on our own appreciation of it? I, for one, think so. So also does a sister who observed to me that "we had one Dominican retreat master who was as Franciscan as any Franciscan we've had." Said another: "Personally, I am not a Franciscan, but St. Fran-cis's detachment, joy, and poverty have helped me tremendously, which led me to do much reading in Franciscan spirituality." Our final reason supporting a variety of retreat masters is the danger of monotony stemming from a sameness of approach. This objection is real for it was mentioned over and o~,er again in the sisters' comments. Some orders of men have a set retreat methodology, and ~sually it is an effective one. And yet i~or all that, a year-in, year-out repetition, of the same routine of subject and technique can be tiresome. We must agree that it is neither pleasant nor overly profitable to hear the same medita-tion subjects discussed year after year, and all the more so when they are treated in much the same manner and according to a prefashioned approach. On this score we might remember that God Himself in writing His Book chose to use a large number of different men with widely diverse backgrounds, techniques, and literary styles. He knows that men need variety . . . and He gave it to them. Among religio.us some like a sameness of approach~ but most do not. Those who do not seem entitled to an occasional change: But we must not be too rabid in our desire for variety. There are difficulties attached to it. Obtaining capable priests year after year from different r~ligious communities is without doubt a somewhat uncertain and perhaps unpleasant preoccupa-tion for the higher superior. It is much easier to have a stand-ing agreement with some one order of men for the simple reason Januavy, 1958 RETREATS IN RETROSPECT that uncertainty and negotiation are done away with. Then, too, it seems safe to suppose that most sister superiors have relatively few contacts with the higher superiors of orders of men. They may not, as a consequence, know exactly where to turn for com-petent retreat masters. What can be done? Two possible solutions occur at the moment, and there are doubtlessly others. The first bespeaks a widespread effort. Some national organization of religious women (or men, as the case may.be) could act through a spe-cially appointed committee as ~a~coordinating agency for the ex-change of retreat information. Superiors could forward to the committee the names of priests whom they have found through dxperience especially competent in retreat work. They could receive in return names of others whom they (the superiors) could contact for future engagements. The second possibility envisions the same type of coopera-tion on a limited, inter- or intra-community basis. Several com-munities could appoint individual religibus to exchange and relay pertinent information among themselves. Or within one com-munity (and especially one of the larger variety) sisters could be asked to forward to the provincia!, superior names of priests whom they "have found skilled in the giving of conferences or retreats to religious. Both of these suggested solutions would really be talent hunts. Their success would depend largely on the willingness of the superiors of religious men to appoint retreat" masters accord-ing to the expressed desire of other communities and also on the willingness of certain priests to be "worked over and over" in a rather taxing occupation. Experience seems to indicate that in many if not in most cases these religious men show that willing-ness and would be happy to cooperate insofar as possible in some such plan. If a program of this kind could be worked out, the bother and uncertainty so 'often bound up with obtaining priests from different orders would quite probably be lessened if 7 THOMAS DUBAY Review ]or Religious not entirely eliminated. There can be no doubt whatsoever that we in the United States possess within our land hundreds of earnest and skilled retreat masters, actual and potential It is up to us to exercise ingenuity and initiative in finding and using ¯them. Familiarity with Constitutions Unmistakable is the word to describe the preponderant number o~ sisters that desire their retreat masters to be well ac-quainted with the constitutions under which they live. Of 701 religious, 616 (89%) expressed- themselves positively, on this question, while only five (.7%) registered a negative opinion. The others were °indifferent. The majority view is to my mind soundly based, and that fo~ the ~.oIlowing reasons. i. From a negative point of view an acquaintance with a community's constitutions forestalls blundering statements in con-ferences and meditations. Such are, for example, advising the sisters how to spend time "in their, rooms" when they have no rooms; or speaking of vacations home when they have no vaca-tions, home; or, finally, making suggestions on how to say the Office when they do not say it. 2. Even more troublesome is advi~e that contradicts or seems to contradict provisions contained in the constitutions. Young religious may beupset or confused, while the older are probably annoyed. Neither reaction contributes to a suc-cessful retreat. 3. On th~ positive side we can find pertinent to our prob-lem the venerable scholastic adage that "whatever is received is received according to the condition of the receiver." What-ever the retreat master has to say to his "receivers" will surely be modified and conditioned by the mental set of those receivers. Part of that set is formed bytheir rule of life; and so, if he wants to know how they are going to understand his observations on the religious life, he should try to acquire some of their condition-ing by a reading of their rule. 8 ¯ January, 1958 RETREATS IN RETROSPECT 4. A priest will be much more practical (and interesting) in his meditation expos~ and conferences if he can occasionally choose for the illustration of his principles items selected from a community's own blueprint for life. As I pound the typewriter before me, the thought passes through my mind of the times my own-ignorance of a congregation's constitutions has wasted valuable conference time and rendered application less effectual. More than once has ~he awkward, expression passed my lips: "I do"not know whether you . . . , but if you do, you may find it helpful to . " Hardly a smooth attempt to be practical. 5. .Reading the constitutions enables the retreat master to grasp this congregation's spirit--not that of his order, nor that of a third or a fourth. 6. The work of the confessional can be done more effec-tively, more surely. Questions are understood and more cor-rectly answered. A sister is scarcely helped in her query about a possible infraction of poverty if her confessor knows nothing about her congregation's interpretation and practice of that vow. 7. An easy familiarity with a community's own ,way of life as expressed in its constitution~ is .bound to generate a receptive notein the retreatants. Their confidence in the master.i~ height-ened-- understandably. Sister~ typically love t~eir rule of life and are appreciative of the priest who will trouble himself, to read it for his own benefit. So much for reasons. A. few cautions seem in order. .The retreat master must exercise a bit of circumspection in his use of another community's constitutions. His references m~ist.be r~spectfui. Obviously out of place is any criticisfi~ of rule or custom, whether that ciiticism is patent or merely implied. This has been done and it isheartily re~ented. And.rightly. Con- ¯ stitutions have .been ' approved by ecclesiastical authority far greater .than any an individual priest can rustle .up. His criti-cism~ therefore, carries little weight.It further lal~ors under theburden of bad "taste. 9 THOMAS DUBAY Review for Religious The retreat master, secondly, should be reasonably sure of the interpretation he attaches to a principle or regulation. To obtain this reasonable degree of certitude one aid is the applica-tion. of the ordinary norms of hermeneutics. Such would be the consideration of the entire context: paragraph, chapter, whole work; the explanation of the obscure by the clear; the directive help of custom. Perhaps the safest guarantee of correct inter-pretation, however, is the help of a superior of the retreatants. She might favor the priest, with some hints on points she thinks need stressing. She might also offer interpretations that alter the prima facie meaning of regulations contained in the constitu-tions. Since custom is the best interpreter of the law and the retreat master may not know of modifying customs, both he and the sisters will be decidedly aided by observations of this type. Our third caution is a mere reminder that constitutions ought not to be worked td death by overdoing references to them. No Usable directive covering all cases can be given. Good taste and common sense must be the guiding norms. The protocol of getting a copy of the constitutions into the hands of a retreat master ought not to be difficult. It would seem best for the provincial superior of the retreatants to offer a copy to the priest about six months in advance. I stress the word, offer, for the reason that a priest does not especially care to ask for a copy of the constitutions. He fears that the superior might be unwilling or that she may think him curious (I doubt that he is). In any event her taking the ~initiative makes the whole matter more simple. Conference and Meditation Approaches What kind of approach do sisters like best? Intellectual? Emotional? Mixed? Difficult questions, these . . . questions that admit of no facile answer. And further, do the likes of the sisters necessarily coincide with .what is objectively best? It is possible that a religious keenly enjoy an emoti0nally toned meditation expos~ and actually derive little lasting benefit from 10 January, 1958 RETREATS IN RETR~ it. But as far as preferences go, we may recall that among the surveyed sisters-- 1. Almost none (.6%) want emphasis placed on the emotions alone. 2. Slightly more than half (50.5%) desire some stress on the use of emotions by the retreat master. 3. Slightly.less than half (49.5%) want no stress on the emotional approach. 4. A vast majority (93.1%) seek emphasis placed on solid intellectual content, whatever other techniques be mixed in.4 5. A lesser majority (78.4%) want Sacred Scripture to have a prominent place, o '6. In order of preference the intellectual approach out-distances the others; the frequent use of Sacred Scripture ranks second, and a stress on the emotions third. The retreat master is evidently ir~ the position of a cook seasoning soup destined for a hundred palates. But the cook enjoys an advantage in that he can season moderately and depend on the saltcellars to supplement his efforts. The retreat master, however, can lean on no stylecellar to alter the fare he presents. And yet spiritual palates vary .as widely as do material. The situation, nonetheless, is not hopeless. I am strongly inclined to think that while the sisters' differences in preference are real, they are not as deep as they first appear. For one thing, you will note that the whole problem is one of emphasis . . and emphasis is a relative thing, a thing that has many meanings and many degrees. Then, too, desire for stress on one approach does not thereby exclude other approaches. It indicates merely a wish that this one be given a prominent place. Emphases are not mutually exclusive. All things c.onsidered, I submit that the interests of most retreatants will best be served 4 In our original article we erred slightly (by 1.8%) on this point. This error was due to faulty grouping. For the present conclusion we should have com-bined groups 2, 4, 6, and 7 of the questionnaire items instead of 2, 4, 5, and 7. See REWEW FOR RELIGIOUS, March, 1956, p. 91. 11 V Review for Religious rences of the majority propet~ly honored by~ari ~ ¯ 'ing the. following characterigtics, negative and ~ ~[0~ry language, sentimental and.exaggerated orator2 ical devices (e.g.,. whispering, unusual exclamations--alas! oh!) are anathema. Earlier.ages may have felt differentlyi but realis-tic, twentieth-century American religious give evidence ot: little patience with the stage-pulpit mixture. We. typically resent any obvious, artificial attempt of a retreat mfister to play upon our emotions. Quite another matter, of course, is the sincerely felt but restrained emotion of a priest'who is deeply penetrated with his message. I do not think that the sisters who exi0ressed them-selves so emphatically against en~otionalism wish a re.treat master ¯ to be stoical. They, after all, are human and so is he. Rather I think they merely wished to exclude an emphasis on the emo-tional approach and any semblance of artificiality. The priest who knows himself to be inclined to manifest his feelings too freely--even s!ncerely experienced t~eelings--will do well to exer-cise a moderat.ing restraint over them.' . 2. While most ~eligious harbor a strong dislike for flowery language, the)) do seem to appreciate a .well-#pok~n sentence, English that is clear, correct, and intelligent. We do not need to labor the point that there is a vast difference between over-done verbiage and a first-class command of language. 3. Absolutely es~entihl in the minds of a vast majority of sisters is a sound intellectual current runiling through medi-tation exposes and conferences. With thi~ pFeference I am in complete agreement. I do not mean to imply, howev.er,' that. meditations and conferences are to be periods .of intense intel-lectual gymnastics. But they should serve as channels for the. conveyance of solid doctrine.on anintellectual level transcending the catechism. In a meditation on the Blessed Trinity, for ex-ample, I can see no reason for refusing to touch upon the intel-le'ctuai generation of the Word and the spiration of the Holy Spirit. These trutl~s, if we work overthem, can be put simply 12 / January, 1958 RETREATS IN RETROSPECT and explained clearly. Coordinated with the divine indwelling they can be°ihvaluable spurs toward sanctity. So, too, can abbre-viated theological analyses 0f the beatific vision, de~otion to. the Sacred Heart, and the mediation of Mary. Repet!tion is .the soul of monotony . . . and s~ is triteness. If a retreat master seldom offers new insights, rarely teaches what has not been heard ten. or twenty times already, ~carcely ever delves more deep!y into God's reve!ation, he is likely to leave little mark on his hearers. ¯ Sisters are people--they like to listen when they learn. 4. The retreat master must at all times keep .his presenta-tion gimple. While he does well to develop some of the finer. points of theology, he must keep his vocabulary lind phraseology tuned to a non-theologi~ally prepared audience. .Profundity of thought and simplicity of presentation can go nicely together. Most sisters are.intellectually capabl'e of understanding theologi- .cal concepts, but nonetheless many of them lack the technical ¯ training needed to grasp these concepts i'f they are ~ffe~ed in fancy terminology. In his outlook on conference-giving to religious; the priest must be careful not to confuse a lack of knowledge with a lack of intelligence. Some sisters may not hav.e too much of the former in matters theol6gical, but most are well equipped with the latter. 5. Attractive~ apt analogies and illustrations are indis: pensable helps, because ~hey suktain interest and pave the way to clear explanation. One i~eed only study the master teacher, Christ, to see how effective a concrete, well-illustrated approach can be. Instead of discoursing abstractedly about a psychology of pride, Jesus hammered home His teaching by talking about places at a banquet table, a boasting Pharisee, and ~a small child. Instead of extolling in the abstract the good-example angle of the religious life, a retreat master can nail down his point by doncretizlng it: "Every time you leave the door of this convent you give. the world a. wordless sermon, a sermon it needs badly, a sermon on the beauty of voluntary .poverty, chastity, and obedience." Or rather than a mere theoretical disquisition on 13 THOMAS DUBAY Review for Religious generosity, why not follow up the theory with a few concrete ideas about being available for extra jobs around the convent: substitution for a sick sister, extra duty in the hospital or class-room, acting as a companion (a happy one). Theory is fine, but apt illustration is even better. 6. It seems to me that an abundant--but not overdone --use of Sacred Scripture sh0ul'd usually find its way into the retreat meditation and confei:ence, The word of God Himself has an efficacy with souls Ufishared 'by the most clever words we humans can concoct. One sister remarked in this connection that "it is only too late that one finds the beauty and worthwhile passages in Holy Scripture. Personally, I have found myself living in close union with God by just one passage studied in the New Testament at meditation or spiritual reading." The retreat master, therefore, in gathering together material for his conferences ought to search the sacred pages (with the help. of a concordance) for apt scriptural support, Well-chosen texts will enlighten the minds and move the wills of his listeners far more effectively than his own words ever will. Theology in Retreats If ever a universal statement is dangerous, it is when discuss-ing the problem of theology in retreats fc~r religious. So varied are the talents, tastes, and training of typical groups of retreatants, that a priest's efforts to trim his treatment of theology to suit the preferences of all are almost predoomed to failure. And yet, while we may not be able to meet the needs of each and" every religious, I think we can tailor our approach to care for the great majority. First of all, I think it is safe to say that very few sisters and brothers have more~than a handshaking acquaintance with theology . . . real theology. I know full well that many have taken ~he mushrooming colleges courses in "theology," whether in their own juniorates or in regularly constituted colleges; but for the most part these are merely college religion courses 14 Janua~'y, 1958 RETREATS IN RETROSPECT labeled theology. In any event, we can agree that few brothers or sisters have taken the theology that priests have taken. The retreat master may not forget, therefore, that in his planning he ought not to assume technical knowledge or training in the .sacred science. Positively,. he sh(~uld assume that there are many theological concepts with which the retreatants are not acquainted ai~d about which they will be delighted to hear. These two facts suggest a pair of norms which may guide masters in their ap-proach to theology. First~ any theological concept that is introduced into con-ference or meditation must be presented simply if it is to reach the majority. This caution can hardly be overemphasized. A technical, highly abstract, sparsely illustrated presentation is so much wasted time . . . and sometimes patience. A' priest who uses unexplained theological or philosophical terms (e.g., hypo-static union, satisfactory value, timorous conscience, formal object, eschatological emphasis) may impress his hearers with the pro-fundity of theology, but he is hardly going to lead them to a greater love of God. Yet (and this is our second norm) this does not mean that retreat masters should not present profound truths. They cer-tainly should. God gave us the whole of His revelation for a purpose: the sanctification of souls. If a priest neglects to teach those truths when they can in some way be grasped, he is neglect-ing a powerful, God-given means diGrm[y aimed at the sanctifi-cation of souls. There is a tremendous difference between presenting the-ology in retreats and presenting theology technically. One sis, ter brought this point out beautifully. She observed that a retreat master: should give sisters exactly the same substantial content as he would give to other priests. He need have no fear that they will not be able to understand and live what he himself understands and lives. He should deliver his message, however, without scholarly verbiage, Latinisms, and all the other trappings which serve to im-press rather than to clarify. Through no fault of their own, sisters 15 Review for Religious do not have the.information to cope with this. It is a great mistake, however--and sad to say. a common one--to confound a sister's lack of technical theological learning with a lack of intelligence. It is the priest's task to make the technical comprehensible to the non-theologian. This of course demands inuch more understanding than does a presentation in the language" of the manuals. Most retreat' masters present a very thin gruel by comparison with what the}, could give if tl~ey had greater respect for the potentialities of the sisters. :&nd there are further reasons for introducing simplified theological concepts into. retreats. To my mind triteness of sub-ject matter (and triteness of expression, ~;oo) is candidate number one fo~ the title of b~te noire among the defects of contemporary preaching. We tend to' repeat meditation subjects and medita-tion ideas so unendingly that often little of enduring value is ldft with the retreatant.'If, on the contrary, we delve into the riches of divine revelation and teach the retreatants some of the many things they do we can hardly fail to Sot~nd theolegy not know about God and His.loveliness, leave a beneficial and lasting mark. retreat offers the further benefit of furnishing solid bases for a fervent spiritual life. It is perfectly true that learning is not .an essential ingredient in the make-up of saintliness; but, all else being equal, it is undeniably a power-ful aid. The reasori for this is nothing more. nor less than the age old scholastic axiom: nothing is willed unless it is first known. If we want our religious to live sensible, solid, and saintly lives, we must do our part by furnishing them with lucid explanations of pertinent sections from "moral, .dogmatic, scriptural, ascetichl, .and mystical theology. To offer less is to shortchange." Fine. I suppose we are agreed that simplified but new theological concepts .have a place in retreats for religious. But how is the .individual retreat master going to know (1) what will be "new" concepts for a particular group of religious and (2) whether his treatment of those concepts can be honored by the adjective simplified? A partial answer to the first problem can be worked out by a close cooperation between the retreat master and the provincial 16 January, 1958 RETREATS IN RETROSPECT superior of the retreatants. The latter could volunteer informa-tion on the background of the sisters with particular emphasis on their previous education and present work. If she can indicate with some precision to what extent the sisters have been in-structed in sacred doctrine, all the better. The retreat master needs help in answering the second question also, but this time it must issue from the retreatants themselves. A teacher can hardly know of himself whether or not his classroom presentation is clear and simple. He must hear from his pupils in some way or other, whether by examina-tion or oral comment. A retreat master hears nothing from the former and little from the latter. If he is brave enough, he might invite written comment. Toward the close of the exercises he could pass out a one-page opinionnaire asking for a frank evaluation of his exposition. If he does this, he should make it perfectly clear that he is not looking for an oblique pat on the back but for a statement of unadorned fact. Private Interview with the Retreat Master We approach now a question on which there is sharp dis-agreement between two large groups of American sisters. That question is whether or not sisters making a retreat should be allowed to approach the retreat master for a discussion of spiritual problems outside of the confessional. You will note that the question is not whether all sisters should see the priest in this capacity, but whether they may see him if they wish. Our survey indicated that a majority of religious women favor the availability of a priva.te confer.ence, although a strong minority look askance at it. The study suggested also that religious communities themselves vary in their official views. Some allow the private interview; others do not. To my mind the opinion favoring the availability of the private conference is the better. But before I set down reasons, a word of caution. No religious should be in any way forced or persuaded to seek a conference. Some sisters find the help 17 THOMAS DUBAY Review for Religious available in the confessional adequate for their needs. Others would be embarrassed and at a loss to explain their problems in. a private interview. We must remember that most sisters, unlike both religious and diocesan seminarians, are not accustomed to speak of their spiritual life with a priest sitting face-to-face be-fore them. Perfect and complete freedom, therefore, should surround this whole matter. Some religious, however, not only desire a private interview, but clearly need one. Any experienced spiritual director knows well enough that there are problems involved in the fervent living of the religious life far too complicated to be solved in the time ordinarily available in the confessional. As one sister put it, "there are some matters one simply can't get straight in the confessional." General conferences do not help here pre-cisely because they are general. We are not trying to form "religious in general" but particular religious, and for that individualized attention is indispensable. Said one sister: "Some-times the conferences would never have cleared up my diffi-culties, but a private conference where I can ask questions did." Aside even from strictly spiritual problems of an ascetical nature, a religious may want to discuss a moral or vocational difficulty. Again, as any director knows, these problems are often such that they cannot be solved by a few paternal (and some-times trite) words in the confessional. They need a full hear-ing followed by mature thought and discussion. Then, too, few sisters during the course of the year enjoy the opportunity of receiving an adequate hearing on their spiritual needs and aspira-tions. Why not give that opportunity to them at retreat time? A denial-of it could have unfortunate consequences. One superior has observed that "if a religious doesn't feel she has that freedom [of a private conference at retreat time], she Will look for other means to solve her problems, or just drop them and give up . " Failures in the religious life are not always due wholly to the unfortunate religious. 18 January, 1958 RETREATS IN RETROSPECT The fact that many sisters do so well in their spiritual" lives without systematic and thorough spiritual direction is hardly an argument against its value. In all likelihood they would advance in God's love even more rapidly if they were given regular direction as the major seminarian, for example, is given it. The objections brought against the private interview do not seem entirely valid. They are, for to the danger of abuse. And among likely (judging from the sisters' opinic community and self-seekir~g on the part on the latter I think we should reser~ religious could be sure that such an at for me to see. Nor is. disloyalty so. Most priests, after all, are sensible en( case of criticism, even bitter criticism, th side of the story. They are not going mentally with the other side unheard. sister's criticism is valid, it is clear that sl Her needs should be cared for. Possible abuse is no argument ag~ Church herself allows (and prescribes great abuse is possible. The same obi are possible also in the confessional, b~ dreamed of discontinuing the sacramen them. She merely surrounds that sacr~ guards as are reasonable and then lear of God. Which may remind us that which abuse may be .present. will. .the most part, reducible ~ossible abuses the most is) are disloyalty to the of the sister. Judgment to God. How fellow ase is present is difficult ormidable an objection. agh to realize that in a .'y are receiving only ond condemn a community But whether or not the may really need advice. .nst a good thing. The many things in which ~ctions mentioned above .t the Church has never of penance because of ment with as many safe- ~s the rest in the hands 3od also allows much in Consider the prosaic fact of free The practical problem of little time anda large number of retreatants is genuine: "I can't see how a retreat master in one private conference could possibly help one--especially when two or three hundred people are making the retreat that usually 19 THOMAS DUBAY Review for Religious lasts five or eight days." Real though the difficulty is, its solution is not impossible. First of all, we must remember that most religious will probably not seek a private interview, at least not in every retreat. Secondly, superiors should exhaust their in-genuity in seeking ways and means of multiplying retreats and consequently reducing the number of participants in each one. Finally, retreat masters should imitate St. Paul in spending them-selves without stint for the benefit of the sisters. They should give generously of their time and l~e as available as possible. On their part local superiors "(in congregations that allow the private conference) should make it as easy as possible for the sisters to obtain direction. While religious discipline may not suffer, red tape ought to be reduced to the barest minimum. And we might observe in conclusion that the religious themselves ought carefully to abstain from making comments of any kind about those who choose to avail themselves of the opportunity to. obtain spiritual direction. Understanding of Retreatants' Needs We have already observed in our survey series that a some-what disturbing number of sisters feel that at times their retreat masters do not understand well enough the spiritual problems of religious women. If we may judge the views of these sisters on the basis of the typical comments they made, we must return the verdict that usually those views are objectively based. Perhaps an instance of what I mean will help. If a priest counsels a community to do something prohibited by its constitutions, the sisters' judgment that their spirit is not understood is objectively founded. It is not a mere subjective persuasion. When a priest does not understand the needs of a particular group of religious, that lack of understanding will usually occur in one or other of the following categories. 1. Failure to grasp the diverse needs of the different re-ligious communities. This particular type of misunderstanding comes in a number of varieties. One sister observes that the 20 January, 1958 RETREATS IN RETROSPECT retreat master does not seem to appreciate the needs of the teach-ing religious. Another remarks that the problems of the nursing sister are for the most part missed. A third objects that the priest does not understand the spirit of her order or that he confuses it with the spirit of some other congregation. This type of misunderstanding is itself readily understand-able. Many retreat masters are not teachers; none are nurses; and none belong to the identical community as that of the re-treatants. It isi therefore, encouraging that the sisters themselves show a sympathetic appreciation of the di~culties lying before the retreat master. Yet for all that, the obstacles can be at least partially removed. If a priest habitually gives retreats to teaching or nursing religious, it seems imperative that he keep abreast of current problems facing the sisters by reading publications in which those problems are discussed. Such would be, for example, the Catholic Educational Review, the Catholid School Journal, Hospital Progress, Review for Religious, Sponsa Regis, and Sister Formation Bulletin. A first-class biology teacher keeps himself au courant on the newest developments in his field. So does the first-class retieat master. An invaluable means of learning about the problems peculiar to sisters in diverse works (and we are thinking also of contem-plation, social service, missi(~ns, and others) is to give the sisters a chance to say something during retreat time. A daily discussion period wi~h the master serves a number of excellent purposes and . this is one of them. A discussion period can easily replace or be integrated with the daily conference (as distinguished" from the meditations). 'Misunderstandings bearing on the community's works and spirit can be eliminated to a large extent by a careful reading of sisters' constitutions together with exchanges with their su-periors. We have discussed both of these matters in the early part of this present article. 2. Lack of understanding of the psychology of women and of the religious life as lived by women. On this point I would 21 THOMAS DUBAY Review for Religfous almost prefer to say nothing at all, for there is little that I can offer with certainty. Of this, however, we can be sure: we do have a prob.lem here that is worth noticing. In our survey the sisters mentioned it more than once and that in diverse con-nections. Now, of course, men and women are not so psychologically different that the one group can never hope to know very much about the other. Yet there does seem to be a chasm in mutual understanding wide enough to create difficulty in obtaining optimum retreat results. This difficulty is sharp-ened when we reflect on the patent fact that retreats for religious women given by religious men are here for keeps. We want, therefore, to make them as successful as possible. What can be done to further a more complege understanding? Experience, obviously, will help any priest. And so will his study of feminine psychology (if he can find something reliable on the subject). But I think that the real solution, if there is one, lies with the sisters themselves. To a consid-erable extent the heart of a nun is unknown terrain. Her confessor surely has some access to it, but a decidedly incom-plete access. The depths of her heart, its love, its aspirations and yearnings, its happiness and its pain are for the most part a closed book. How precisely she views the trials and joys of her-consecrated life are her secret hardly to be shared fully by another. Her entire reactions to her friends and i~amily and sister religious and superiors are unknown quantities. In all this, of course, she is no different from the rest of us. The difference lies in the fact that a priest can more easily understand all these things as they occur in laymen and in priests because he has been both. And many priests engaged in seminary work have spent long hours in the spiritual direc-tion of seminarians. They know the masculine mind in its religious implications because they have experienced it both in themselves and in others. 22 January, 1958 RETREAT~ IN RETROSPEC~ ' Now if there is such a thing as a psychology of religious women--and many sisters insist there is--it is the religious women themselves who must give an account of it. Perhaps our sisters have been too reluctant to explore this particular aspect of their vocation or too taciturn about making known what they have found. In any event the initiative must stem from them. 3. Lack of understanding of the real problems in the religious, life of sisters. This problem, where it actually does occur, is probably connected with the preceding. In our opinionnaire an item on community ~ problems was included and to it many interesting answers were given. I have not as yet written up this particular question, but hope to do so in the reasonably near future. It may cast some light on this third source of misunderstanding. 4. Failure to realize th~it most sisters are not interested in mere mediocre holiness. While this particular type of mis-understanding is by no means universal, mention of it did occur frequently enough to warrant more than a passing notice. Since, however, it shall come up for consideration in our next section, we will pass it by for'the present. 5. Lack of patience with sisters' poblems. To run out of patience is like running out of gas. Neither necessarily sug-gests a lack of understanding of people or of gas tanks. Either may bespeak nothing more striking than some deficiency or other in human nature. But on the other hand, misunder-standing may be the culprit. And this takes us back to our psycholog)~ of the sexes. It is easy to visualize a priest brush-ing off a sister's problems as petty and of no consequence. He may be right (and he may not), but in either case charity indicates that he give her a kind hearing and a patient-answer. Attitudes Toward Sanctity In proposing to analyze so intricate and delicate a question as the present one, we are perhaps treading where angels fear; 23 THOMAS DUBAY Review fo~" Religious but the very moment of the matter beckons at least a try. If it is true, as the Salmanticences say it is, that to raise a good person to saintliness is a greater work than to convert a sinner to grace, the efforts of retreat masters to lead religious to the heights of holiness loom up as of no little account. There are two elements involved in the retreat master's approach to sanctity for his auditors. On the one hand there is the question as to whether he urges them sufficiently to the heights, and on the other whether he explains adequately just how those heights are to be scaled. The survey indicated that a majority of sisters (63.1%) felt that retreat masters usually do urge them sufficiently to supreme sanctity, while a notable minority (36.9%) were of a negative opinion. Regarding the second element the breakdown was closer: 53:8% thought that retreat masters usually explain adequately how complete holiness is to be achieved and "46.2% embraced an opposite view. These contradictory opinions on both questions are easily understood. They are probably due to three factors: (a) the sisters polled have differing standards as to what the heights of holiness really are; (b) they also differ in their judg-ments as to what a retreat master ought to say about complete sanctity in a heterogeneous group of religious; and (c) they are speaking of different retreat masters. Understandable though these differences of opinion are, they are nonetheless represented by percentages large enough to indicate that a considerable number of retreat masters are not satisfying a considerable number of religious in their ap-proach to the question of sanctity. If this conclusion be correct, we might dwell with profit on possible means of improving inadequacies where they do occur. 1. The confessional is a situation tailor-made for the pru-dent direction of a soul to holiness. A confessor can often spot the fully generous so.ul, the soul that is ripe for a greater love of God. The penitent's confession itself both in its content 24 Janua~'y, 1958 RETREATS IN RETROSPECT and in its mode will often suggest the, practical means to be used at each pa_rticular stage in the spiritual life. 2. In his conferences and meditations the master should present saintliness itself as the goal of the religious life. He ought not to suggest by word or attitude that some sort of mediocre goodness is sufficient, but rather that the very end of the state of perfection is perfection, a thorough doing. The word itself, perfection, indicates a completeness, an entireness that can be predicated of nothing less than the sanctity of the saints. And yet while he presents holiness in all its totality, the retreat master will be careful not to discourage the weak. Some religious do not feel that they are ready to scale the heights and that they must first get themselves established at the moun-tain's base. The priest will, therefore, counsel patience and p~udence in adapting means to an individual spiritual condition and state in life. While pointing out the sublime goal, he makes it clear that we do not reach it in a month or a year, but that with the cooperation of our unstinting generosity God brings us to it in His own good time. .Presented in this way the doctrine of saintliness for the religious fits the needs of all and hurts none. 3. The retreat master should next show that the heights of holiness are possible of achievement. One sister'ha~ ob-served that the manner of reaching sanctity "is often presented as being very difficult rather than as something to be. faced with joy and confidence." Working for real holiness is difficult-- there can be no doubt about that. But it is not a sombre and forbidding difficulty and certainly not an insuperable one. Christ could not have commanded the impossible, and yet He made it crystal clear on at least two occasions that all men are to strive for perfect sanctity. "You therefore are to be perfect, even as your heavenly Father is perfect" (Matt. 5:48). "Thou shall love the Lord thy God with thy whole heart, and with thy whole soul, and with thy Whole mind" (Matt. 22:37). The 25 THOMAS DUBAY Review ]or Religious comment of Pius XI on the first of these texts was emphatic: "Let no one think that these words apply only to a very few select souls and that all the others are permitted to remain in some inferior degree of virtue. It is evident that absolutely everybody without exception is bound by this law" (third cen-tenary of St. Francis de Sales). If saintliness is possible for all men, it is doubly possible for the religious who has chosen the most effective means to attain it, the state of perfection. 4. A step further. Saintliness for religious should b~ presented as eminently desirable, a thing at once splendid, satisfying, and sublime. There is nothing in the world so utterly charming as a saintly soul--and also nothing so pleasing to God. The beauty of a consecrated life lived to the hilt should be like a golden thread that the priest weaves through-out the retreat by his attitudes, words, and actions. 5. A practical explanation of the means to achieve sanctity is indispensable. We have already noted that a con-siderably greater number of the sisters participating in our study found fault with retreat masters on this score than on the score of theory. Such is not surprising for we humans naturally tend in our teaching to stress the general and avoid the specific. And in our spiritual conferences we tend to generalize all the more because we are subconsciously afraid that we will step on somebody's toes if we get too specific about what we mean. Yet if a retreat master is going to be clear he has got to be specific. Else he is likely doing' nothing but preaching pious platitudes: I suppose I might right now practice what I am' preaching and be specific. Instead of resting content with a glowing but merely general eulogy of detachment from created things, the retreat master ought to get down to brass tacks and spell out what this thing is really all about. He might tell his audience clearly what an attachment is: the clinging of the will to a created thing for its own sake; the loving of a creature for its own sake and not for the sake of God. Then January, 1958 RETREATS IN RETROSPECT he could specify as does St: John of the Cross what some of these creatures might be: a book, a piece of clothing, news and rumors, a love of ta/king. (See Ascent of Mount Carmel, Book I, Chapter 11.) He might be even more specific and explain the psychology of attachment and then use some of these examples to illustrate his point. When a speaker has spent twenty or thirty minutes in this fashion, he has said something . something that ~vi[l move to action because it is clear, practical, down to earth. 6. In our efforts to move souls to seek saintliness itself as their goal we might well draw more freely from the lives of the saints as a source t:or apt illustrations. If in a lecture on biology you want to explain the nature of plants, you draw your illustrations from plants. Why not the same in explain-ing saintliness? The unqualified idea that saints are to be admired but not imitated is, of course, the merest nonsense. Any good theology manual p.oints out that an essential reason for the pope's infallibility in a decree of canonization is pre-cisely that he is presenting to the faithful an example to be imitated and that, consequently, he cannot lead them astray. The retreat master, to be sure, ought not to dwell on the unusual doings of the saints for the twofold reason that these unusual activities are both comparatively rare and also not the chief basis for the saints' canonization. If the Church intends us to present the saints to the simple faithful as concretizations of perfect sanctity, all the more ought they to be presented to priests, brothers, and sisters both in retreat and out of it. 7. In order to further the work of all-outness in matters spiritual, the master could suggest to the retreatant community choice books eminently suited to the purpose. Our contem-porary spiritual reading market is not totally void of second-rate works, wo~'ks that sometimes clip the corners off perfection as it has been explained by the saints. If you wonder, perhaps, at exactly what I mean, I would suggest that you read side by side 27 THOMAS DUBA¥ Review ]or Religious St. Frzn¢is de Sales, St. John of the Cross, and St. Teresa of Avila on the one hand and some of our less noteworthy moderns on the other. 8. Our final suggestion: a self-analysis on the part of each retreat master. Some priests are undoubtedly doing a superb job in this whole matter; others seemingly are not. A self-examination may help to indicate who is where. I think that some such examination would be based on three funda-mental questions: (a) do I really~know the doctrine of the saints; (b) am I prudent in applying it; (c) am I practical in explaining it? Other questions would be mere derivatives of these three. Characteristics of the Retreat Master We will preface our comments on the traits of retreat mas-ters by refreshing our collective mind on the preferences and dislikes of the ret~eatants. It is the mark made on them, after all, that determines the success or failure of the retreat. As regards positive qualities our survey indicated that sis-ters, at least, overwhelmingly nominate genuine sanctity as thi~ trait most desirable in a retreat master. Practicality, a distant second-placer, was followed by experience, theological learning, kindness, and a sense of humor in that order. On the negative side the number of different defects noted by the sisters was decidedly large. Among the most frequently mentioned wero reading of meditations, lack of interest, conceit, verbosity, sar-casm, joking manner, impracticality, severity, harshness and speed in the confessional, bad delivery, superficiality, dramatic manner, lack of preparation, excessive intellectuality, critical spirit (and especially toward sisters), worldliness, condescension toward sisters, negative approach, scandalous stories, crude lan-guage, idiosyncrasies, and insincerity.~ For a complete treatment of these and other qualities and defects, see REY'IEW RELIGIOUS, September, 1956, pp. 253-62. 28 Janua~'y, 1958 RETREATS IN RETROSPECT Perhaps the brightest and most encouraging element in this whole matter is that every quality above mentioned, with the possible exception of a sense of humor (which came last in importance), can be acquired by a serious priest, while almost every defect can with due attention be eradicated. Any priest can, if he really wants to, set out after genuine sanctity; he can acquire practicality, experience, a competent knowledge of theology; and he can be kind merely by making up his mind to it. On the other hand he can tone down a clamorous delivery or clarify a muttering one; he can eradicate harshness, conceit, verbosity, and sarcasm; he can prepare his retreat well and refrain from reading conferences and meditations; it is within his power to avoid disinterestedness, criticism, condescension, and worldliness. Most priests (who, after all, have had enough talent to receive ordination) can with hard work develop them-selves into acceptable retreat masters. But--and this is a worthwhile but--we do not always know our defects and, for that- matter, sometimes our strong points. I would not be entirely unwilling to support the thesis that most of the failings we have noted are unrealized by the retreat masters possessing them . unrealized at least as defects. A man can easily be unaware that his manner is conceited, his delivery raucous, and his matter superficial. He may sincerely think that his emotionalism is desirable, his severity needed, or his critical spirit justified. He may not know that his read meditations grate on the nerves of many or that his manner in the confessional is at all hasty or severe. All of which suggests the need for a large package of charity in the mental and verbalized judgments of retreatants, but it also suggests that perhaps the priests among us ought not to take too much for granted. We may not be so free of deficiencies as we might imagine. How to find out? One way is honest self-examination. Some defects so stand out that they can be seen with half an eye. Sarcasm, 29 THOMAS DUBAY Review /or Religious insincerity, criticism of sisters, and lack of interest seem to fall into this class of obvious deficiencies, obvious at least on a mo-ment's reflection. I think that sisters' retreats would in many instances be greatly improved if each retreat-giving priest would examine himself periodically on the list of qualities and defects the sisters furnished us in the above referred.to study. Knowing a deficiency is half the battle; the other half is won by good will and God's grace. But there are other defects that even a serious examination will not reveal. To know these we must be told by another. Is it beyond the realm of feasibility to suggest that the retreat master distribute once or twice in his career a simple question-naire to the retreatants in order to obtain a frank expression of opinion? There is the danger, of course, that he may appear to be seeking a naive pat on the back; but that danger can be annihilated by a few sincere, well-chosen words. Most retreat-ants would be frank, and their comments couid prove invaluable for the future improvement of that priest's retreat work. Despite his best and most sincere efforts, however, it may happen, that a priest is just not fitted by nature to do retreat work. Well and good. He may be a fine man and capable of doing outstandingly well in some other field. And it would seem wise for his superiors to assign him to another field. But at minimum we submit as imperative that superiors send into retreat work only those priests who are interested in it and generously willing to do it. The sisters' complaints dealing with lack of interest on the part of retreat masters are, as we ha.ve noted, heavy. And in all probability it is often the root cause of other defects. Experience in the classroom indicates clearly that the best teacher is the enthusiastic, interested teacher. The very same may be said of retreat master~ for they too are teachers. It would be generally agreed, I believe, that the work of giving retreats to religious is highly specialized and quite unlike 30 Janua~'y, 1958 RETREATS IN RETROSFECT the Usual activities of most priests. Neither the ordinary course of seminary theology nor the typical Sunday sermon approach is equal to the sublime task of forming consecrated souls to a configuration with Christ. Ideally, therefore, men who do re-treat work should have specialized preparation for it. We prepare men and women for other les~ important specialized jobs. Why not for that of retreat master? .We need not necessarily think here of formal and especially tailored courses; they may be feasible--I do not know. But as a minimumwe must think of a private, orderly study on the part of priests who give retreats, a study bearing on ascetical and mystical theology, the New Testament, and the lives of the saints. The nature of the work demands, of course, that th~ retreat master be competent in dogmatic and moral theology--else his ascetical and mystical theology may be in a tottering condition. Real competence and facility in these fields take time. Years. A man cannot have a real grasp on ascetical and mystical theology by reading two or three books, no matter how good they be. Nor can he know the mind of the saints by reading two or three lives, even the best of them. An ideal retreat master can be that man only who is wholeheartedly interested in the glorious work of raising chosen souls to a lofty degree of holiness and who is willing to submit to the rigors involved in acquiring and maintaining a fitness for it. A final note for the retreatants themselves . . . and that note is one Word: forebearance. Despite the very best and sincerest efforts of all concerned with retreats, masters are not going to be perfect. Our first and last perfect retrea~ will be conducted in heaven. In the meantime we must be patient and do the best we can with what we have. Meditation Subjects I do not think there is need here to 'ana1~ze the question of subject matter for retreat meditations, since the major impli-cations of our retreat study on this point have already been 31 THOMAS DUBAY Review fo~" Religious discussed.° One observation only seems worthy of mention, and that is the avoidance of triteness. It is neither psycho-logically nor pedagogically wise to insist on the same set of meditation subjects year after yea~. Topic repetition is psy-chologically unwise because attention is blunted by sameness and impressions fade: assueta vi/e~cunt. Subject reiteration is pedagogically unwise for the obvious reason that you. are not teaching very much, if anything at all. By hitting the same truths in the same way, few new insights are given and, conse-quently, few new motives for action. If, on the contrary, the same subjects are tackled from .new points of view and if they furnish new insights, all our objections fall to the ground. In a true sense, you really have new subject~. You are no longer trite. Rest Before Retreat A noteworthynumber of sisters mentioned in our opinion-naire that plain weariness hindered them from getting full spiritual benefits from their retreats. And one need not tax his imagination to believe them. Ushered by ol~edience directly from the hospital floor or the classroom into conference hall and chapel, these religious simply do not have the energy to give themselves completely to the searching work of a vigorous self-renewal. But we must remember at the same time that scarcity of personnel may prevent a provincial superior from doing a whole lot about the situation. Yet when it is possible, a full day's rest would seem in order for all sisters about to go on retreat. Even bettek would be a week or two of vacation, a vacation during which only spiritual exercises and trifling daily duties are mandatory. Religious (as we well know but some-times tend to forget) do not acquire nerves of copper merely by donning a habit. Daily Retreat Schedule Closely linked to the immediately preceding problem is the tightly packed retreat horarium. A daily schedule that is closely °See gEvIsw FOg gELm~OUS, November, 1956, pp. 301-5. 32 January, 1958 RETREATS IN RETROSPECT crowded with a multitude of spiritual exercises is psychologically and spiritually unsound. It does not take cognizance of the fact that God works best in peace and quiet, that the sisters need serenity of mind and heart if they are going to love Him tremendously. It would seem wise, therefore, to reduce the number of exercises in a squeezed-together horarium, to sched-ule vocal prayers in moderation, and to allow an adequate amount of free time. Most sisters are in dead earnest about the business of sanctity; and it should be assumed, until the contrary is proved, that they will use free time to their greatest advantage. Physical Accommodations During the Retreat One of the sisters good-naturedly referred to the problem of spacial overcrowding during retreat time as "one of those August mob scenes." We may easily sympathize with her viewpoint and yet at the same time grant that the problems of the assigning superior are knotty. Especially in large communi-ties this latter has often to provide the benefits of an annual retreat to hundreds of religious and that within the narrow confines of a few weeks and drastically limited facilities. For some communities, perhaps, the "mob scenes" cannot be avoided, at least in the near future. For others, however, careful plan-ning and personnel adjustment together with fresh thinking could conceivably issue in an amelioration of the situation. The solution in most cases would probably be a greater number of distinct retreats, however they can be provided. Possibly the week after Christmas would for some communities lend itself to an additional retreat time; for others the Easter vacation might be used for the same purpose. In still other cases the solution might lie in a greater dispersion of retreat locations. Rather than have all retreats in a motherhouse or community college, smaller houses might with some adjustment be adaptgd to serve as supplementary retreat centers. Aside from the greater ad-vantage of more physical space, such dispers)on would enable the sisters to seek and receive more individualized attention from 33 ¯ FOR YOUR INFORMATION Review for Religioz~s the master whether in the confessional or in the private conference. Conclusion Before capping this disquisition with its amen, I would like to reject in anticipation a possible illusion, for if. it came to be, it would probably be my fault. That illusion is that this study contains the answers to almost all retreat prol~lems. The truth is, of course, that it may contain some answers to some problems. The truth is also that we need a lot more thinking, fresh think-ing, about these questions. Investigation, too. It seems to me that we ought to learn from our secular friends how to use the tools of research to further love for God. We ought to study ourselves and our doings more objectively--scientifically, if you want to call it that. In all likelihood both we and our doings would be much more effective. For Your Informal:ion In Future Numbers NOT INFREQUENTLY we receive articles that have to be returned because the subjects are treated in articles that we have already accepted, but not yet published. It has occurred to us that this problem might be avoided if we publish a list of articles that will appear in subsequent numbers of the REVIEW, with a brief indication of the content of each article. Besides being helpful to prospective contributors, this list should be of interest to all readers. We give here a list only of articles that have been accepted at the time we are preparing this material for the printer. That means, roughly speaking, articles accepted before November 1, 1957. 34 January, 1958 FOR YOUR INFORMATION "The Holy See and Teaching Brothers." Under date of March 31, 1954, Pope Pius XII addressed-to Cardinal Valeri a letter on the special vocation and apostolate of religious institutes of teaching brothers. ,Several magazines have published English translations of this letter. The Commentarium pro religiosis published not o~nly the original Latin text of the Pope's letter, but also some background material and a commentary on the papal letter by Father A. Guti~rrez, C.M.F. We intend to pub-lish an English version of the papal letter, together with the background material and some o~ the more important observa-tions made by Father Guti~rrez. -"The Gifts of the Holy Spirit." This article gives a clear, simple, and attractive explanation of the more common theolo-gical teaching on the gifts and on their function in the ascetical life. "Religious and Psychotherapy." What are psychiatric treat-ments? What is their purpose? Should religious who suffer from a mental illness go to a pxsychiatrist and cooperate in psy-chotherapy? The article answers questions such as these. "A Sense of Balance." This is a study in contrasts: opti-mism and pessimism; with insistence that the true Christian view of life is an optimistic view that sees God as love, man as re-deemed, other creatures as means of sanctification, and the com-mandments as laws of love and life. "Saint Th~rhse of the H61y Face." The Little Flower's full name in religion is Sister Th~r~se of the Child Jesus and of the Holy Face. This article brings out, by means of numerous quo-tations, how profound was her devotion to the Holy Face. "To extend the Reign of Jesus Christ." This is an account of the founding of the first non-cloistered institute of teaching sisters. "Unceasing Prayer." We all wonder at times how we can fulfill the words of St. Paul, "Pray without ceasing." One ex-planation, called virtual prayer, has been recommended by cer- 35 FOR YOUR INFORMATION tain prominent French Jesuit writers. Their explanation is presented briefly in this article. "Proficients Who Do Not Progress.'? One division of the stages of spiritual progress is: beginner, proficient, and perfect. This article pays particular attention to the difficulties of the second stage and to the ways of surmounting these difficulties. "Preliminary to Adaptation." The theme of the article is that, in order properly to carry out the recommendations of the Church concerning adaptation and renovation, there must be a careful study of the spirit of the institute. "Countering Serious Sin." Religious are not immune from the possibility of committing mortal sin, and they need to take precautions. Such precautions are outlined in this article, which, in the author's words, is "a blueprint . . . for constructing (or re-constructing) an interior citadel against the lethal foe, serious sin." "Keeping the Rules." In religious institutes there are two kinds of rules: disciplinary regulations that mainly concern exter-nal observance and community order, and spiritual directives that pertain to the interior spirit and the apostolate. The article shows that fidelity to the rules means one thing as regards the first kind of rules, and another as regards the second kind. "The Neurotic Religious." This is a sequel to the article on religious and psychotherapy. Most religious who might need and profit by psychotherapy suffer from an emotional illness known as neurosis. This article is an attempt to paint a verbal picture of the neurotic religious and his problems. Non-Jesuit Contributors We are often asked (apparently by those who have not been regular readers of the RE'Ci, EW) whether we accept articles by non-Jesuits. One answer to this question might be a simple reference to the articles published during the last three years, (continued on page 41) 36 Spiri!:ual Cancer I:r~ncis J. M~cEnt:ee, S.J. wE ARE HEARING a great deal these days about cancer. Millions of dollars are set aside every year to study it, to learn everj~thing possible about this mysterious killer. People are made constantly conscious of it because they see and hear about it on all sideg: campaigns for research funds and hospitalization; drives against this and that as possible causes; salves and various ray-treatments as possible cures. The obituary page in every newspaper is also a persistent reminder of its omni-presence. Yet, even though cancer is prominent in the public eye, the very mention of it still strikes terror into those confronted with it. Any unexpected need for hospital care or sudden surgery generally wrings the same agonized question from the anguished patient: "It. isn't cancer, is it, doctor?" as if anything else would be almost welcome as an alternative. There is good reason for this terror, because the most terrifying thing about cancer is its insidiousness. Cancer is really an abuse. It might even be called too much of a good thing. Many people have a vague notion that.cancer is something like leprosy in that it is a disease that eats away until the poor victim just distintegrates. Actually it is just the opposite. Cancer is a lively exuberant~ growth of body cells, which in itself is a good thing because it is the normal function of body cells to increase and grow. Only in this case the growth gets out of hand and keeps right on growing long after it should have stopped. The cells continue to divide madly without any apparent cause or method of being stopped. That is why cancer is an abuse; why it is too much of a good thing; why it is insidious, for it starts with something that is normal and natural and perverts it. Finally, since these wildly pro-lifer~ ting cells are living things, they must be nourished; con-sequently, they spread out like the crab from which the disease takes its name and pirate their nourishment from the surrounding 37 FP~-NCIS J. MAcENTEE Review for Religious healthy tissue which in time, as is quite obvious, will be starved dead by the greedy voracious intruders. I am sure the .medical profession would find much to criticize in this over-simplification of one of the most serious and complicated diseases of our time, but my purpose is a medical one only to the limited extent of setting up a parallel with what might be called spiritual cancer. Our growth in the spiritual life is measured by our close union with Christ, an ever-deepening awareness of His presence and a constant striving to have an unalloyed intention in all our endeavors in His service. One good sign of a sound spiritual growth is the balance and harmony with which it proceeds. Our performance of the many activities which make up our dedicated lives mirrors, to some degree, the progress of our spiritual growth. We of course realize that all our duties and obligations, even those which may seem to be of lesser moment, or even (to our practical minds) somewhat impractical, are nonetheless very important from God's viewpoint. Therefore we must be on the alert that we don't allow our more favored activities, like those that bring more immediate and concrete results, to divert the activity that should be going into all our activities. For any such activity in our lives which starts to grow out of all due proportion, siphoning off time and energy from some other duty, is an abuse; it is too much of a good thing; it is a spiritual cancer. We must bd constantly on our guard against the manifesta-tions of this disease because, like its physical counterpart, it will have begun long before we become aware of it. The insidious-ness here lies in the fact that we have within ourselves the germs of the disease because, for most of us, activity of some sort is our way of life, our prime means of doing .God's will. And it is so easy for one phase or other of this activity to get out of hand, to start growing out of all due proportion, thriving perhaps, but only to the detriment of our whole spiritual or- 38 Janua~'y, 1958 SPIRITUAL CAN(~ER ganism. Since activity, then, is the way by which we serve God, it is so easy ~or us to play the doctor in our own case and give a false diagnosis to our symptoms, admitting perhaps the begin-nings of an excited growth but misinterpreting the symptoms as a case of increased fervor in doing God's work. If God is pleased with this much activity, we say, then He will be twice as pleased with twice as much. Like the man who reads the prescription on the medicine bottle then doubles it, convinced that he will get well twice as fast. Such a dangerous spiritual bedside manner in dealing with our own ailments can lead to only one conclusion: an ever-spreading cancer which will soon sap our entire spiritual nourishment leaving us spiritually ema-ciated and all under the guise of giving God a service which He most assuredly does not want. The activities in our dedicated lives by which we serve God are numberless. As long as their growth is normal and in har-mony with the growth of our whole spiritual structure, our spiritual li~e will be sound and healthy. But let's look at a ~ew pertinent instances of activities that could, if we are not watchful, begin to grow malignantly. For those o~ us who teach school on any level whatsoever, there is little question of what to do with our superfluous time since that precious commodity is practically non-existent in-this glorious activity. But because there is no proportion at all be-tween the time spent in preparation for and actually spent in the classroom and the time formally spent in meditation, examen, and spiritual reading, we might come to the sad conclusion that the one which takes the more time is the more important. If that becomes the case, then it won't be long before there is a big-business merger and even the little time which was once spent in spiritual duties will be absorbed by the larger enterprise. Prognosis? Incipient malignant cancer. However, we might justify this course oi: action by saying that we have thereby be-come a better teacher. After all, we argue, if it's God's will that I teach others that I may bring more and more souls to 39 FRANCIS J. MACENTEE Review for Religious love Him an°d to save their souls, then anything I can do to make myself a better instrument will be furthering God's glory. The fallacy there is that we are judging only by externals. We forget that God can raise up. better instruments from the stones in the street. What if the time plundered from spiritual activi-ties did give us the appearance of a better teacher, how would we then differ from the good lay teacher on our faculty? Another phase of teaching that might blight this great activity with an unhealthy growth is the element of competition involved. We want our classes to do well, for their own sakes, of course, but also to some extent for our sakes too. For if they don't do as well as other similar classes, the reflection will be on us; and we will be in a bad light not only in the eyes of our fellow teachers but perhaps also in the eyes of superiors. Therefore, we start giving undue time to class preparation and class work in general in order to fill up what we label a defilzit; but in the process we lay the groundwork for a deficiency of a much higher magnitude. We are deluded into thinking that success depends entirely on ourselves so that, if we're not an apparent success, there is a fault involved and the fault c.'-n be only our own. We ignore the palpable fact that God can make greater use of the not-so-successful teacher who depends totally on Him than on the obviously successful one who is just as obviously self-pleased with the whole thing. When we begin to realize that God doesn't look solely at results (which unfortun-ately are almost our sole criterion of judgment), that He looks first at the motive and effort involved, then we will see that our opinion about any teacher or anything else, for that matter, might be quite different from God's. The same thing would apply to the student. When the nourishment for our spiritual life begins to feed the abnormal appetite which studying can easily become, then it is high time for a spiritual check-up to see that the instrument which is being honed for Christ's service does not slice us too thin. Studying 4O Janua~'y, 1958 SPIRITUAL CANCER is just another activity which we undertake for Christ's greater glory. Success is welcome, but it is certainly not the be-all and end-all of the undertaking. God demands first our pure inten-tion, great effort, and continual complete dedication. From there on in, it's His affair. If He wants others to reap the academic fruits, what is that to us? Again, the fallacy of judging success only by the results produced. Despite all "the changes in our way of life, despite loud mass production and speedy efficiency, growth in the spiritual~ life is a delicate thing that needs a sustained climate of quiet, inward ¯ peace, and recollection. Nervous effusions to exterior things and a one-sided dedication to activity which results in making ar~ end. out of what should be only a means are so many strangling weeds that make spiritual growth impossible. The only growth they foster is an abnormal one, a growth that drains off spiritual vitality, a growth that is cancerous. For Your In[ormal~ion (continued from page 36) 1955-1957. During these years we published 67 articles. This does not include translations of papal addresses, compilations of papal statements, and the surveys of Roman documents made by Father Smith. Of these 67 articles, 35 were by Jesuits, 32 by non-Jesuits. We might add that anyone who contributes an article should confer our "Notes for Contributors," which were published in the REVIEW, March, 1955, pp. 104-112, and July, 1955, pp. 194-196. 41 Survey oJ: Roman Document:s R. F. Smil:h, S.J. IN THE PRESENT survey there will be given a summary, of the documents which appeared in Acta Apostolicae Sedis (AAS) from August 24, 1957, to September 25, 1957, in-clusive. Page references throughout the article will be to the 1957 AAS (v. 49). Our Lady On July 2, 1957 (AAS, pp. 605-19), the Holy Father published a new encyclical, Le P~lerinage de Lourdes (The Pilgrima~/e o/ Lourdes). The document was directly ad-dressed to the Church in France on the occasion of the coming centenary of our Lady's appearances at Lourdes, but granted the international extent of devotion to our Lady of Lourdes the encyclical is of great interest to the entire Church. The en-cyclical is divided into two parts, the first of which begins by sketching what may be termed the Marian history of France. So notable has been France's devotion to our Lady, remarks. the Pontiff, that today the entire country lies under the protec-tive shadows of Marian sanctuaries--humble chapels or splendid basilicas as the case may be. There is good reason to say that this Marian history of France culminated in the nineteenth cen-tury. It was then, for instance, that our Lady gave the miracu-lous medal to a humble daughter of St. Vincent de Paul; and a few years later in 1858 she appeared to St. Bernadette at Lourdes which from then on became a pilgrimage center for the sick, the afflicted, and the truth-seekers of the entire world. The Pope then notes that the hundred years that have passed since Our Lady's appearances at Lourdes have seen an ever stronger relationship between the See of Peter and the grotto of the appearances. Indeed, the relationship was present 42 ROMAN DOCUMENTS from the beginning, for it would seem that what the Holy Father had infallibly defined a few years previously the Blessed Virgin wished to confirm by her own words, since she appeared to Bernadette with the message: "I am the Immaculate Conception." Since then each of the Romari Pontiffs has eagerly shown his favor toward the sanctuary of Lourdes. Pius IX showered bene-fits on the shrine erected there and ordered the coronation of its statue of our Lady; Leo XIII granted a proper office and Mass for the feast 6f the Appearance of Our Lady Immaculate. St. Plus X introduced the cause of Bernadette; and above all the sainted Pontiff emphasized the remarkable manner in which Marian piety at Lourdes led to an equally remarkable worship of Christ in the Blessed Sacrament. Benedict XV permitted the bishop of Tarbes and Lourdes to wear the pallium at the place of the appearances, while Pius XI beatified Bernadette and chose to close the jubilee year of the Redemption at the shrine of Lourdes. Plus XII then concludes this first part of the encyclical by recalling his own endeavor to continue the relationship between the Roman See and Lourdes, an endeavor which was manifested most recently by the closing at Lourdes of the centenary year of the dogma of the Immaculate Conception. The second part of the encyclical is devoted to a considera-tion of the spiritual lessons of Lourdes; these lessons, notes the Vicar o~Christ, are but echoes of the gospel message, for, like John theB, aptist and like Christ .Himself at the beginning of His public life, our Lady called at Lourdes for l~enance and con-version. At the same time she brought a message of pardon and hope for those who do repent; indeed just as the miraculous cures of Christ were but signs of the power and readiness of Christ to forgive sins, so also the physical cures at Lourdes are invitations to hope for pardon. The centenary jubilee at Lourdes, continues the Holy Father, will possess grandeur only in so far as men respond to these messages of our Lady. Each pilgrim to Lourdes and each Catholic throughout the world who is united in spirit to the 43 Review for Religious centenary celebrations at the shrine should realize in himself a true spiritual conversion. The conversion of the individual, however, is not enough; rather the faithful must be aroused to a collective effort directed towards the Christian re;aewal of society. This will be shown by a reaction to that materialism which manifests itself not only in the philosophy that presides over the political and economic affairs of a large segment of humanity but also externalizes itself in a greed for money, a cult of the body, a flight from all austerity, and an unrestrained pursuit of pleasure. The Holy Father then urges priests to preach to their people the narrow path that leads to life, reminding them that they, like Mary, must live only to give Christ to the world. So too religious must seek the same end by their weapons of prayer, penance, and charity. Families, too, should do their part by considering the irreplaceable mission they have in society; they should consecrate themselves to the Immaculate Heart of Mary, asking her to remove from their lives all false judgments and egoistic actions. In a moving conclusion to the encyclical the Holy Father addresses the poor and those in bodily or spiritual afflic.tion, urging them to journey to Lourdes where they.will be received with special predilection by our Lady who knows the value of their sufferings when these are united with those of Christ. There can be no doubt, declares the Pope, that the prayers and sufferings of such will play a great part in the Christian renewal of the human race. As his final message the Holy Father makes his own the words of St. Bernard: "In.dangers, in diffichlties, in doubts, think of Mary, call on Mary." Social Matters On June 7, 1957 (AAS, pp. 621-29), the Holy Father addressed a group of Italian workers on the problems attendant on automation. While, as the Pontiff points out, the existence of automation should arouse in the Christian a grateful admira- 44 Janua~'y, 1958 ROMAN DOCUMENTS tion for the Creator and His works, still one should not think that automation of and by itself can radically change the life of man and society--such an admission belongs to Marxism with its false emphasis on the technical side of human life. For social reality and its stable ordering cannot be based only on statistics and mathematics; social life demands besides and prin-cipally other knowledges: theology, philosophy, and the sciences of the spiritual life of man and of his history. Moreover, the Vicar of Christ continues, it should be re-membered that automation, even when considered merely as a new method of production, will give rise to delicate problems. The first is that technical productivity may be confused with economic productivity. Automation offers a continuous, unin-terrupted process of production and hence a fantastic increase of productive capacity. But this does not necessarily constitute a true increase in the productivity of the national economy. This is why even the European countries who possess the best eco-nomic qualifications for automation approach automation with caution and content themselves with only a partial form of it. In any case a country that is not rich and is faced with urgent problems of communication systems, of land reforms, and of adequate housing must not live above its conditions--as it would if it were dominated solely by the fascination of technical progress. Moreover, adds the Pope, the introduction of automation may cause serious unemployment. Even if this problem can eventually be o,~ercome, it still must be remembered that even a temporary increase of unemployment can be a serious matter for certain countries. Added to this is the consideration that under automation the entire question of salaries wiil have to be com-pletely reconsidered. Prior to automation human labor is part of the very process of production and the value of labor can be determined by what it contributes to the production; under automation, however, the worker will be above and outside the 45 Review for Religious actual process of production; hence there will be need for new criteria of estimating the value of labor. So great and so many are the problems connected with a~tomation, the Holy Father warns, that some think that these problems cannot be resolved except by some form of socialism, involving a greater or lesser abolition of private property. It is true, he says, that in an era of automation a greater degree of planning will be needed, but this should not lead to a more or less absolute control, for the independence of the family and the liberty of the citizen are naturally bound up with the sane existence of private property as a social institution. Automation will also give rise to problems connected with the training of the worker; under automation technical training of the highest type will be required; moreover, the worker will not be able to be highly .specialized but "will require a training sufficiently versatile to embrace the functioning and coordinating of greatly differing machines. Such training, however, cannot be given rapidly, but will necessarily entail a long apprenticeship both in the place of production as well as in specialized schools. Moreover, the education given to the worker must also provide for his general culture; only in this way will the worker be able to solve the problem of leisure time which automation will bring to him. In this connection, the Holy Father adds, it must be noted that automation can easily produce a grave danger to personal morality and hence to the sane structure of production and consumption in the national economy. It is for this reason that under automation professional formation must include the general education of the worker. On July .23, 1957 (AAS, pp. 730-37), the Holy Father addressed a group of bishops and priests from all the dioceses of Italy who constituted the first meeting of the Italian Catholic Congress for Emigration. The Pontiff urged his audience to apply to themselves and their work the parable of the Good Shepherd and told them that the basis of their work for emi- 46 Janua~'y, 1958 ROMAN DOCUMENTS grants must'be a supernatural charity that is at once intensive, universal, and disinterested. It is this and not a mere humani-tarian sympathy that will make of them good shepherds of the people they work with. This charity, he continues, must be reduced to effective action by which they become all things to all men. Hence the Vicar of Christ urges them to devote themselves to the careful preparation of the emigrants for the new country to which they are going. They should give the emigrants instructions in the language and customs of the country to which they are going and above all impress on the emigrants by their zealot's work a remembrance of the maternal solicitude of the Church. Finally, the Holy Father takes up the case of the priest who himself emigrates with a group to another country. Such a priest will have special need .of a right intention which wi!l remove from him the danger of a merely nationalistic motive and which will prevent his group from seeing in him, not a missionary, but a mercenary. As a pastor of the group of emi-grants the priest must be alert to the needs of his flock, take care that they gradually adapt themselves to their new country, and at all times treat them with the highest degree of patience. On June 13, 1957 ('AAS, pp. 629-32), the Pontiff addressed the Congress of Europe, a group dedicated to the unification of Europe. The Holy Father recalled his own interest in the idea of European unity, noted the progress made towards this goal since the conclusion of World War II, and encouraged his listeners to ~ontinue their efforts for a political unification of the countries of Europe. He also urged them to advocate a large and comprehensive aid on the part of Europe to Africa, so that it can be clearly seen that the desire for a European community is not merely a selfish reflex of defense against a common encroaching enemy but proceeds rather from constructive and disinterested motives. Finally, the Pope recalled to them the nature of Christianity which offers 47 R. F. SMITH Review for Religious to all men an unshakable assurance of a fatherland which is not of this world and where alone perfect union will be known, because it proceeds from the power and light of God Himself. On June 27, 1957 (AAS, pp. 632-33), Pius XII addressed the third convention of the Atlantic Treaty Association, encour-aging them in their work to enlist the cooperation of schools in the task of spreading knowledge of the union that exists between all men. Miscellaneous Matters By a declaration of August 20, 1957 (AAS, p. 762), the Sacred Congregation of Rites took up the question of the use of vestments made according to .their ancient form. The use of such vestments is now left to the discretion of the local ordinary. The Sacred Congregation of the Council issued a decree dated July 25, 1957 (AAS, p. 638), transferring the obligation of fast and abstinence from the vigil of the feast of the Assumption to the vigil of the feast of the Immaculate Conception. Two documents published during August-September, 1957, deal with causes of beatification and canonization. In the first, which is. dated March 3, 1957 (AAS, pp. 756-59), the Sacred Congregation of Rites approved the introduction of the cause of the young layman, Zephyrinus Numuncur~ (1886-1905). In the second, dated April 9, 1957 (AAS, pp. 759-62), the same congregation approved the introduction of the cause of the Servant of God Frances de Sales Aviat (1844-1914), found-ress of the Congregation of the Oblate Sisters of St. Francis de Sales. Four documents of the same period pertain to priests and religious. On July 16, 1957 (AAS, p. 637), the Sacred Congre-gation of the Council forbade priests, whether secular or religi-ous, to engage actively in Hungarian politics. They are forbidden to seek or accept any position in the Hungarian Parliament; and if they presently hold such a position, they must resign it within a 48 Janua~'y, 1958 ROMAN .DOCUMENTS month; they are moreover forbidden to attend s~ssions of the parliament and to give help to any activities connected With the position they have resigned. A priest disobeying an); of the above prescription~ incurs by that very fact an excommunication specially served to the Holy See. ¯ " On July 12, 1957 (AAS, p. 640), the Sacred Congrega-tion of Seminaries and Universities issued a decree bidding bishops not to admit to their seminaries students who have left any diocesan seminary or who have been dismissed from any such .seminary. If in a given case such a person should be thought worthy of admission, th'e bishop, besides fulfilling the requirements of Canon 13.63, §3, should' apply to the Sacred. Congregation of Seminaries and Universities for further direc-tions. On July 1, 1957 (AAS, p. 751)., the Sacred Congrega-tion of Religious inaugurated the Pontifical Institute "Iesus Magis~er" " ("Jesus the Teacher"). The new institute is in-tended f0~ members of n0n-clerical congregations of religious men and other similar groups; the institute will provide training to einable ~uch religious to be. better fitted to promote the sanc-tification of themselve~ and of others and to imbue their students with Christian truth and virtue. The same congregation in a decree of March 15, i957o (AAS, pp. 749-50), promulgated, the canonical erdctionof a school to be called "Mater Divinae Gr.atiae" ("Mother of Divine Grace") des~tlned foi the training of mistresses of postulants, of novices, and Of younger religious women. The school offers a three-year course which¯ is open to members of a.ny state of per-fection for women. The school is tinder the jurisdiction of the Sacred Congregation of Religious and has its own statutes ap-proved by th~ same qongregation. Under date of July 1, 19.57(AAS, pp. 737-39), the 'Holy Father sent a written message tothe Catholic BoyScouts attending the .international jamboree, held in England on the 49 R. F. SMITH occasion of the fiftieth anniversary of the. founding of the movement. The Pope expressed his satisfaction at the vitality and expansion of the scout movement among Catholic youth and urged them to prepare themselves for their future place in the world by developiag the compreher~sive friendship that translates itself into, the disinterested service characteristic of the scout movement. He also encouraged them to be proud of their purity, their courage, and their nobility; he concluded by suggesting to them that. at Mass they raise their ideal of Catholic scouthood to the heights of the divine Master who came among us to serve and to give Himself. Two documents of the Sacred Congregation of Sem-inaries and Universities deal with general educational matters. In the first of these, dated April 25, 1957 (AAS, pp. 638-40), the congregation canonically established the Catholic Uni-versity of Leopoldville in the Belgian Congo. The new uni-. versity will include a faculty of sacred theology. In the second document, dated May 4, 1957 (AAS, pp. 753:55), the Catholic University of St. Thomas of Villanova in Havana was officially established. Finally/ it should be noted that AAS on pp. 663-89 lists the 261 matrimonial cases which were decided by the Rota during the year 1956. OUR CONTRIBUTORS THOMAS DUBAY teaches philosophy and ascetical theology at Notre Dame Seminary, 2901 S. Carrollton Avenue, New Orleans 18, Louisiana. R. F. SMITH is a member of .the faculty of St. Mary's College, St. Marys, K~nsas. FRANCIS J. MacENTEE is studying for his doctorate in bacteriology at Catholic Uaiversity, Carroll House, 1225 Otis Street .Northeast, Washington 17, D. C. 50 Book Reviews [Material for this department should be sent to Book Review' Editor, REVIEW FOR.RELIGIOUS, West Baden College, West Baden Springs, Indiana.] SON OF THE CHURCH. By Louis Lochet. Translated from the French by Albert J. LaMothe, Jr. Pp. 255. Fides Pub-lishers Association, Chicago 19. 1956. $4.50. Son of the Church is a penetrating analysis of ~he spirituality of the. apostolate, 'written as a series of personal insights and not as a formal treatise. Its purpose is to give the reader the benefit of years of reflection on the character of apostolic action by a former professor of theology who is now parish priest in the diocese of Reims. His thesis is that work in the apostolate, for cleric, religious, and layman, must be done with and through the Church in order to be truly effective. "Lacking that, it founders in absurdity and despair." In tracing this theme, the author shows a solid grasp of human psychology which he integrates with the basic principles of ecclesi-ology, especially of the Mystical Body. Among the temptations that face the apostle, the greatest is "the latent rationalization of all our difficulties [which sees] only what we are doing and not what God is doing. What we do hides from us what God does. It is a short and narrow view of our activity and that of the Church, on the level of what we know of it through history and experience alone." True to the mission of her Founder, the Church is described as a manifestation of divine love, and not only of love but of mercy. Accordingly, the apostle is not to be surprised at running into obstacles of sin, as Christ did. "The love he bears the world is a redeeming love. This is what he has to understand if he does not wish to be disconcerted by the difficulty of the mission. It is not by some strange accident that he meets with coldness, disdain or hatred. It is as the law of his development." Perhaps the outstanding chapter in the book deals with the proper dispositions of anyone engaged in the apostolic life. First must be the conviction that the heart of the apostolate consists in subordinating oneself to the hierarchical authority of the Church. Correlative to this dependence is the realization that the principal object of apostolic labor is to bring the world into the Church's sacramental order--b~ receiving the sacraments in greater numbers, with greater frequency, 51 BOOK REVIEWS Review for Religious increased fervor, find consequently greater efficacy. As an expression of this zeal, the. apostle desires to bring all men into the Mystical Body of Christ, at least to the extent that the Church is every.where implanted with her life-giving channels of grace. However the per-spective must be. kept very clear. A person "who would want to reduce his activity to promoting a better social orgariization or to spreading a temporal beneficence without referring it all to the restoration of the Church by faith in Christ and the sacramental life would no'longer be doing apostolic work." Since the task of bringing souls to God is supernatural, it does not finally rest on the resources of human power~ to succeed--not even those of the apostle. If he .employs all his native ingenuity, "it is not so much in the mahner of a wealth which God needs as of a poverty which God is willing to use for a tran-scendent goal." Corollary to this reliance on grace is the value to be set on self-renunciation. "One will not avoid the mystery of the Cross . Far from fleeing it, we will welcome it as the means par .excellence of realizing the greatest ambitions." In many ways, LocKet has written an excellent book. If on occasion the diction is a bit verbose, this is more than compensated for by the wealth of ideas covering the whole range of apostolic asceticism. It differs considerably from P~i:e Chautard'.s classic on tl~e same subject. Lochet is more cor~cerned with theological integra-tion than with direct motivation. There is also less coherent logic hmong the various parts; something in the style of the Imitation of Christ. For that reason almost any page can be quoted out of con-text withodt losing its inherent meaning. Son of the Church is highly recommended to priests and religious as a doctrinal synthesis of Catholic evangelism.--JoHN A. HARDO,XT, THE CROSS OF JESUS. Voi. I. By Louis Chardon, O.P. Trans-lated from the French by Richard T. Murphy, O.P~ Pp. 304. B. Herder Book ComPany, St. Louis 2. 1957. $4.25. The Dominican Father~ have presented us with another spiritual masterpiece in the "Cross and Crown Series of Spirituality." Written by Father Louis Chardon, O.P., Tl~e Cross of Jesus was published in France in 1647. Thanks to the fine work of the translator, the first volume is now available in English. The Cross of Jesus is not the type of book one rushes through. if given the attention any good spiritual I~ook requires, it will cer-tainly prove profitable. The content is solid; the theme.is simple: 52 January, 1958 BOOK REVIEWS Growth in holiness is achieved through the cross. Although the ideals are lofty ones, they are not set forth merely for mystics. Heeding Jesus' command to take up the cross daily, all holy souls will find guidance and consolation in this book. Father Charddn makes no compromises. He leaves nb doubt as to the necessity of p~arification through the.cross before a s0ul can be united with Jesus. This austere message, however, seems less sdvere when we read the chapters on thesuffe.rings of Jesus and His Mother. It strikes us as quite logical after we read of our place in the Mystical Body of Christ. Most important of all, we are assured that purification is effected by our cooperating with grace and the indwelling Trinity--a doctrine that is beautifully treated by the authoL In all, there are forty-eight chapters. The.relative brevity of most of them seems to be a marked advantage. In each chapter a distinct message is conveyed and understood withbut the necessity of reading dozens of pages. ¯ This book could also be used for meditation material. As indi-cated above, a number of doctrines of the. spiritual life are discussed --/~11 with reference to the cross.' Father Chardon cites Scripture for added effectiveness. Moreover, his exclamations ~nd invocations give The Cross of Jesus a warmth and unction that is often either lacking or overdone in spiritual, writings.' Finally, this re~ciewer wants to congratulate Father. Ri~:hard T. Murphy, O.P., for his very readable translation. Seventeenth-century French does present difficulties which often show up in. English' trans-lations. This cannot be said of the English edition of The Cross of Jesus.--DoNALD O. NASTOLD~ .S.J. CHINA AND THE CROSS; A SURVEY OF MISSIONARY HIS-TORY. By Dom Columba Cary-Elwes, O.S.B. Pp. 323. P.J. Kenedy and Sons, New York 8. 1957. $3.95. Shakespearean Sonnet 116 con~(eys, poetically the spirit of Dom Cary-Elwes's latest work. With an insight which is the fruit of twenty-five years of resea.rch, this artist dep~ct.s vividly the scenes of Cath-olic victories as Christ's mind marries China's amid "tempests, and is never shaken." This is the first Catholic work of this type since Abbe Huc's Christianityin China, Tartary, and Thibet in 1858. As thd author asserts, the eastward expansibr~ iof the Ch~arch is an inspira-tional story, not something freakish and unique. His labor, which is based on the latest evidence, proves his statement. 53 BOOK REVIEWS Review for Religious The book is divided into five chapters: "The Legend of St. Thomas the Apostle," "The Nestorians," "The Franciscans in Cathay," "The Jesuit Age," and "Modern Times." Some summary of the contents of these chaptegs will amply support this reviewer's opinion that Dom Cary-Elwes has penned an exposition which covers the essential points of the history of Chinese Christianity and which contains facts and colorful incidents which appeal to the scholarly, as well as the casual, reader. Latest evidence indicates that St. Thomas the Apostle never set foot on China. Earliest Christians were the Nestorians who landed at Cathay in the seventh century. Tamberlaine was the death-knell of the Nestorian Church. New hope for conversion comes with the Franciscans. Friar John o~ Pian di Carpina, intrepid explorer, arrives at the command of Innocent IV. William of Rubruck, "John of Montecorvino, and others follow with tenacity of purpose. Clement V at Avignon orders that seven Franciscans be raised to the episcopate, and they in turn would consecrate Friar John archbishop ~nd patriarch oi: the whole East. When the Ming dynasty won its way: to the imperial throne, the immense labors of the Franciscans terminated in the wake of violent persecution. Then came the Jesuits. Saint Francis Xavier, "for whom nothing was impossible with God," died off the coast of China in 1552, In that very year was born his greatest successor, Father Matteo Ricci, S.J., whose discreet guidance of missionary activity in China wins the highest praise from the author. F~llowing the Pauline "Go in their door . . ," Ricci builds a r~/¢rocl~elnent between himself and the tradition of China. The Jesuit showed the similarity between the moral teaching of Confucius and that of Christianity. In general, Dom Cary-Elwes judges that the Jesuits met with success as long as they followed the Riccian teaching of not exciting the Chinese by imprudent acts of proselytism. The author's explanation of the famous Rites Controversy is clear, accurate, and prudent. The possibility .that the Jesuits are condoning certain pagan rituals in observance of the memory of Confucius prompts the Holy See to pronounce in 1704 against the Jesuit position. The fact that this decision was reversed in 1939 leads the writer to state: "It is not for us to sit 'in judgment on that decision [1704]. There were cogent reasons in favor of that judgment then. Today those reasons no longer hold, and the Holy See has thought fit to 54 January, 1958 BOOK ANNOUNCEMENTS reverse that decision in the year 1939" (p. 160). The Jesuits fade from the picture with Clement XIV's Dominus et Redemptor. They will return, Dom Cary-Elwes predicts, "if love is stronger than death." The remainder of the book cites modern conditions: the rapid rise of Communist control, uncanny persecution of the faithful, the work of the Maryknolls, the .Catholic school system in China, the elevation of Cardinal Tien, and the fundamental reason why merely philanthropic Christians become Communists. For the informed reader of Chinese history, Dom Cary-Elwes synthesizes centuries of Christian activity in a scholarly, carefully annotated volume. For the uninformed, he presents a colorful and factual account of the history of the Church in China. For both, he instills with his information the desire to see one yet unwritten chapter: "The Conversion of China to Catholicism." --JAMES J. CREIGHTON, S.J. SARDAR PANNIKAR AND CHRISTIAN MISSIONS. By Jerome D'Souza, S.J. pp. 146. St. Joseph's Industrial School Press, Trichinopoly, India. 1957. One rupee. A grand old pagan of the Roman Empire confronts his Augustine in this book--with differences. St. Augustine heard the accusation that Christianity was destroying Roman civilization, and he wrote the great De Civitate Dei. The Catholic Church, which has been growing up in India gince the days of St. Thomas the Apostle, hears the accusation that Christianity is destroying the civilizations of India and Asia. Here is an answer worthy of a smaller brother of the great Augustine himself. The.author, a member of the India dele-gation to the General Assembly of the United Nations, finds the latest and greatest exponent of this accusation, the former India am-bassador to Red China, "biassed" in his approach to the missions and possessed of "insufficient" knowledge and of "harsh" judgment. Any-one interested in the missions and missio[ogy wil| profit by this frank and friendly and fearless volume.--PauL DE,X,T, S.J. BOOK ANNOUNCEMENTS THE BRUCE PUBLISHING COMPANY, .400 N. Broadway, Mil-waukee 1, Wisconsin. Common Sense. By Joseph McSorley, C.S.P. We read essays on spiritual or religious topics to acquire new knowledge or new or 55 BOOK ANNOUNCEMENTS Review for Religious renewed motivation. We do not expect to find, and all too often do not find, gems of the essayist's craft. In .Common Sense each of the thirty-one essays might well be .taken ~s a model of what essays on the spiritual life can and should be. Reading the book is almost as inspiring and refreshing as a personal visit with. the author would be. Pp. 136. $2.75. CATHOLIC UNIVERSITY OF AMERICA PRESS, 620 Michigan Avenue, N.E., Washington, D. C. The Supreme Moderator of. Clerical Exempt Religious Institutes. A Historical Conspectus and Canonical Commentary. By Maurice J'. Grajew~ki, O.F.M. This is a dissertation submitted to the faculty of the Catholic University ofAmerica in partial fulfillment of the requirement~ for the degree of Doctor of. Canon Law. Pp. 180. Paper $2.00. FIDES PUBLISHERS ASSOCIATION, .744 E. 79th Street,Chi-cago 19, Illinois. Marriage Is Holy~ Edited by H. Caffarel. Translatdd by Ber-nard G. Murchli~nd, C.S.C. A group 0f Christian families meeting with their chaplains to discuss their common problems are responsible for .the various essays whicl~ are the chapters of this book. .There is a tKirty-six page appe~di~ which contains synopses and discussion questions. It is one of the volumes of the "Fidds Family Readers." Pp. 219. $3.75. GRAIL PUBLICATIONS; St. Meinrad, Indiana. .Queen of the Universe. An Anthology on the Assumption and Queenship of Ma~y. Edited by Brother Stanley G. Mathews, S.M. This i~ thd secohd volume of the "Marian .Library Series of An-thologies." The first was The Promised Woman (Grail, 1954). In the present volume .you will find all the. most recent pronouncements'of the Holy See as well as the most recent theological researcl~ .on two ~rerogativ.es of our Lady, her Assumpti6n and her Queenship. Here .is a volume well c~lculated to increase our love for her who is both" the Mother of God and our Mother." Pp. 258. $4.00. P. J. KENEDY & SONSI .12 Barclay Street, New York 8, New The Hermit of Cat Island. The Life of Fra Jerom~ Hawes. By Peter F. Anson. Monsignor ~'ohr~ C. Hawks, the future hermit.of Cat. Island, led a ver~ full and c6lorful lifd. He was born ~n September 7, 1876, of Anglican parents, became an architect who sp~cial!zi:d in 56 J~nua~'y, 1958 ~BOOK ANNOUNCEMENTS ecclesiastical 'architecture, then became an Anglican Clergyman and went as a missionary to the Bahamas in 1908. He designed and built Anglican churches while acting as pastor on Long Island. He became a Catholic in 1911, was ordainedin Rome in 1915, and then took up missionary life, until 1939, in Australia where he designed and built many churches, monasteries, and convents. He was made a domestic prelate in 1937. He led the life of a hermit for seventeen yearg on Cat Island, one ofthe Bahamas. He died on June 26, 1956, and is buried near his hermitage as he requested. The author has given us an interesting and profitable, book. Pp. 286. $4.75. THE NEWMAN PRESS, Westminster, Maryland. Communal Life. Edited by Albert PIE, O.P. Translated by a Religious of the Sacred Heart. This is Volume VIII in the justly '. popular "Religious Life Series." It deals with that essential element of the religious life, common life, from many points of view, historic-ally, canonically, ascetically; it does not neglect the contributions of modern psychology; and it points out adaptations that must be made in view of the background that modern youth bring to religious life. Pp. 320. $4.50. The Insight of the Cur~ D'Ars. Selected Stories by Msgr. Francis Trochu. Translated by V. F. Martel. The fifty stories of this volume, all illustrative of the mystical insight of the Cur~ D'Ars into the secrets of souls, make very interesting reading and furnish "much material for reflection. Pp. 103. $1.75. THE PRIORY PRESS, Asbury Road, Dubuque, Iowa. Toward Marriage in Christ. By Thomas C. Donlon, Francis L. B~ Cunningham, and Augustine Rock, all of the Order of St. Dominic. The book is the first of a new series entitled "College Texts in The-ology." Unlike most books on marriage, this one was written to be ¯ used as a textbook; hence with the requirements of college students and college class procedures in mind. It contains a nine-page bib-liography. Pp. 199. Paper $1.50. SHEED & WARD, 840 Broadway, New York 3, New York. Theology for "Beginners. By F. J. Sheed. Perhaps the greatest single need of the average Catholic layman today is a better knowledge of the faith that is the norm he lives by; a knowledge that will enable him to give a satisfactory answer to the non-Catholic who may agk him the reasons for his faith and conduct; a knowledge too that will BOOK ANNOUNCEMENTS Review for Religious lead him to a more intelligent practice of hig faith. An excellent introduction to that knowledge is Theology for Beginners, writte~ by a layman who has received the degree of Doctor of Sacred Theology l~onoris causa. The book could also serve as an excellent text for study clubs. Pp. 241. $3.00. M~re Marie of the Ursulines. By Agnes Repplier. This gripping biography of M~re Marie who founded the first convent school in North America in 1639 was first published in 1931. If you have not al-ready read the book, now is the time to read it. Pp. 314. $3.15. The Beginning of the English Reformation. By Hugh Ross Wil-liamson. The author, a former Anglican clergyman and a recent convert (1955) to Catholicism, gives us an excellent analysis of the complexities of the English Reformation, a period of English history widely misunderstood even today. The book is very well written as. one would expect from the author of eleven plays and a former editor of The Bookman and The Strand. Pp. 113. $2.50. In We Sing While There's Voice Left by Dom Hubert van Zeller, O.S.B., we have another interesting book on the spiritual life for the layman. It measures up fully to the high level of excellence which the author has established in his other books. Like them it is matter-of-fact, down-to-earth, and faces reality squarely. Pp. 198. $2.50. The Restless Christian. By Kilian McDonnell, O.S.B. The number of spiritual books written explicitly for the layman is gratifying. It testifies to the growing realization that the lay Catholic is called to holiness, and it supplies the necessary information and inspiration. You may recommend The Restless Christian to lay Catholics with the certain knowledge that you are giving them an effective means of progress. You may also, though you are a religious, read the book yourself with profit for your own soul. An unusual feature of the book is an eight-page list of suggested readings on the spiritual life. Pp. 183. $3.00. SISTERS OF MERCY, 8200 West Outer Drive,' Detroit 19, Michigan. Into Thy Hands. By Sister Mary E. O'Connor, R.S.M. This book of reflections intended for refectory reading for the Sundays of Recollection first appeared in mimeographed form. So many requests for copies were received that it is now available in printed form. Pp. 105. Cloth $1.75. 58 January, 1958 BOOK ANNOUNCEMENTS SYRIAN CARMELITE CONGREGATION, Monastery Road, Erna-kulam 1, South India. Souvenir of the First All-Kerala Religious Week, Dec. 27-30, 1955. The closing days of 1955 witnessed what was probably a unique and certainly a most profitable centenary celebration at Sacred Heart College, Thevara, in the state of Kerala in Southwest India, to mark the completion of the first century of activity of the Syrian Car-melite Congregation since its canonical erection in 1855. All the numerous orders and congregations of Kerala were invited to send delegates to a convention, not to recall the history of the congregation or to extend their felicitations, but to discuss their common religious problems and those of the South of India. Souvenir prints in full the addresses made before the convention together with a resum~ of the discussions that followed. We congratulate the Syrian Carmelite Congregation not only on the occasion of their centenary but also on the wise and profitable way that it was commemorated. It was a good preparation for the persecution the large and ancient and fervent Kerala Catholic community suffers in its schools from the Communists recently elected in the predominantly non-Christian state of Kerala. SOME BOOKS RECEIVED [Only books sent directly to the Book Review Editor, West Baden College, Wes~ Baden Springs, Indiana, are included in our Reviews and Announcements. The following books were sent to St. Mass.] Love and Marriage. By James Kelly. Clonmore and Reynolds Limited, 29 Kildare Street, Dublin. 3/-(paper cover). God's Infinite Love and Ours. By Robert Mageen, C.SS.R. Clonmore and Reynolds Limited, 29 Kildare Street, Dublin. 12,/6. Come, O Holy Ghost! By Adrian Lyons, O.F.M. Clonmore and Reynolds Limited, 29 Kildare Street, Dublin. 12/6. A Dangerous Little Friar. The Life of Father Titus Brandsma, O.Carm. By Josse Alzin. Clonmore and Reynolds Limited, 29 Kildare Street, Dublin. 9/6. 59 ( ues ons and Answers ['The following answers are given by Father Joseph F. Gallen, S.J., professor of canon law at Woodstock College, Woodstock, Maryland.] DuringLent should a priest celebrate the Mass of the ferial day or of an occurring feast? On a dm. or d. feast that falls between Ash Wednesday and the Saturday before Palm Sunday, an ember day except tl~ose of Pente-cost, Rogation Monday (Monday before Ascension), or a common vigil, the Mass may be either of the feast in the festal, not votive, manner or of the ferial day or vigil. However, since liturgically the Temporale is preferred to the Sanctorale and the full celebration of a vigil is desirable, the preferred Mass liturgically is that of the ferial day or vigil. If the feast, is ~ d. 1 or 2 cl., it must be celebrated. If the feast is only of s. rite or a mere commemoration, the Mass of the ferial day or .vigil must be said. On din. and d. feasts during the same period of Lent and Passion-tide only, the private recitation oi: the office may be of the feast or of the ferial day. Cf. J. O'Connell, Tl~e Celebration o[ Mass, 54; Mueller- Ellis, l-Iandbook of Ceremonies, 42; Wuest-Mullaney-Barry, )l~fatters Liturgical, n. 280. Our constitutions permit a renewal of temporary vows to be an-ticipated by a month. When does such an anticipated renewal or new profession begin to run? Your constitutions are. merely stating the law of the code. The following three important ~oints are to be kept in mind in an antici-pated renewal. (a) .Length of anticipation. Canon 577, § 2, permits an anticipated renewal of tempo.rary vows but not by more than a month. Therefore, if the profession is to expire on August 15, 1957, the anticipated renewal may not be made before July 15, 1957. Berutti, De Religiosis, 2i0; Jone, Commentarium in Codicem luris Canonici, I, 506; Cervia, De Pro/essione Religiosa, 114. 60 QUESTIONS AND ANSWERS (b) Competent superior. In the law of the code, the anticipation as such may be permitted by any superior, whether higher or minor local (c. 577, § 2). However, the right here is only to permit an anticipation. Since the renewal is a juridical profession, all the requisites of suoh a profession must be observed; and therefore ~he admission to this anticipated profession must be made by the competent higher superior with the vote of the council or chapter according to the constitutions (cc. 543; "575, § 2). In constitutions an anticipa-tion is usually reserved to higher superiors or to a partictilar higher superior. (c) .When does the anticipated renewal begin to run? In the example given above of a profession that expires on August 15, 1957, and is anticipated on July 15, 1957, does the new l~rofession begin to run from August 15 or July 15? This depends on the intention of the one making the profession, which is presumed to be according to the way the matter is understood in the particular institute. Ordi-narily the understanding is that the anticipated renewal begins to run from the time when the former profession is completed, i. e., August 15. If such an understanding does not exist in the institute, the presumption is that the intention was for the new profession to begin to run from July 15. Explicit instruction should be given to the ren-ovants on this matter, since it is possible that the subject would be without vows for a month of the triennium; and consequently the perpetual profession would be invalid. The better method is to intend that the new profession begin to run from August 15. Cf. Goyeneche, Quaestiones C.anonicae, I, 442143; De Carlo, Jus Religiosorum, n. 300; Creusen, Revue des Cotnntunautes Religieuse's, 18-1946-184-85; Choupin, Nature et Obligations de l'Etat Religieux; 301-2; Jombart, Trait[ de Droit Canonique, I, 626. m3-- My family~ or close relatives give me five or ten dollars or more because I am their relative. The money therefore constitutes, a personal gift. When the money is turned in, is it contrary to poverty to ask to use it for a definite purpose? The norm for asking and giving permission in the matter of poverty is the need of the religious according to the limit in quantity and quality of material things prescribed by the law or legitimate traditions of the particular institute (c. 594, § 3). Therefore, the fa~t that yoia received a gift 'is completely indifferent in relation to 61 QUESTIONS AND ANSWERS Review for Religious this norm. If you had not received a gift, you would have the same right of asking for your necessities. The fact that you did receive a gift is no motive for asking and no motive for the superior to give the permission. Religious profess poverty according to their constitutions, i. e., according to the norm described above; they do not profess poverty according to their income: The gift is in some sense a positive-reason for not giving the permission, simply because it leads to the practice of poverty according to one's income. This practice eventually causes a distinction of classes in the institute, the well to do and the poor, and is contrary to canon 594, § I, which t prescribes a moral un

Issue 17.5 of the Review for Religious, 1958. ; A. M. D. G. Review Reli¢ious SEPTEMBER 15, 1958 St:. Th6r~se of t:he Holy Face . . , Barnabas Mary Ahern The Neurotic Religious . . . Richard P. Vaughan The General Chapl:er . Jd.seph F. Gallen Practical Menl:al Prayer? . Edward blagemann Book Reviews Questi.ons and Answers Roman Documents about: The Peace of Christ The Use ot: Latin Moral Problems in Psychology VOLUME 17 NUMBER 5 REVIEW FOR RELIGIOUS VO~.UME 17 SEPTEMBER, 1958 Nv~s~z 5 CONTENTS ST. TH~R~SE OF THE HOLY FACE-- Barnabas Mary Ahem, C,P . 257 SOME BOOKS RECEIVED . 270 THE NEUROTIC RELIGIOUS--Richard P. Vaughan, S.J .2.7.1 THE GENERAL CHAPTERmJoseph F. Gallen, S.J .2.7.9 SURVEY OF ROMAN DOCUMENTS--R. F. Smith, S.J .290 OUR CONTRIBUTORS .300 HOW SHOULD MENTAL PRAYER BE PRACTICAL?E Edward Hagemann, S.J . 301 BOOK REVIEWS AND ANNOUNCEMENTS: Editor: Bernard A. Hausmarm, S.J. West Baden College West Baden Springs, Indiana . 307 QUESTIONS AND ANSWERS: 30. Secular Institutes Assisting Religious . 317 31. Avoiding Responsibilities of Common Life .318 32. Spirituality Founded on the Will of God .319 33. Higher Superiors Who Do Not Understand American Conditions . 320 34. Sisters Studying Privately . 320 REVIEW FOR RELIGIOUS, September, 1958, Vol. 17, No. 5. Published bi-monthly by The Queen's Work, 3115 South Grand Blvd., St. Louis 18, Mo. Edited by the Jesuit Fathers of St. Mary's College, St. Marys, Kansas, with ecclesiastical approval. Second class mail privilege authorized at St. Louis, Mo. Editorial Board: Augustine G. Ellard, S.J.; Gerald Kelly, S.J.; Henry Willmering, S.J. Literary Editor: Robert F~ Weiss, S,J. Copyright, 1958, by The Queen's Work. Subscription price in U.S.A. and Canada: 3 dollars a ~ear; 50 cents a copy. Printed in U.S.A. Please se~d all renewals and new subscriptions to: Review for Religious, 3115 South Grand Boulevard. St. louis 18. Missouri. Th r6se ot: t:he I-Ioly Face Barnabas Mary Ahern, C.P. AsK ANYONE khe convent name of the Little Flower, The ~answer will always be--Sister'Th~rb'se'of the" Child Jesus. Somd perhaps wiil kno~v that she"bore another title, that h'~r full namd Was Sistdl Th~r~e of 'the Child Jesus ani~ of the Holy FacE. 'But people prefer the short form of .her name~ riot 0nly because' ik is easier to Write, but als6 because it breatkies "the ~vhole spirit of her life. To the world at large she will 'alw'a~,s! be the ""little" saint of the" divine Child, who became holy by imitating His simplicity and lowliness. It is surprising, then, to read the words of Mother Agnes of Jesus, the older sister and "little mother" of Th~r~se, who knew her better than an~,one 'else. In~' 'the process of~ beatifica-tion she stated clearly: "The Servant of God felt especially drawn to devotion to 'the Holy Face. Her devotion to the Child Jesus, tender as it was, is"not to "be compared with" the devotion she felt for the Hol~ Face." This does not mean that the popular notion of the Little Flower's love" for' the divine Child is unfounded or that men have exaggerated the childlike simplicity of her way of holiness. But it is a reminder that to ~appreciate the full strength, of her holiness we. must remember that she was also Th~k~se of the Holy Face. She" did not always bear~ this title~ On first entering Carmel in April, 1888, she Was happy to reci~ive the name, Th~r~e of the Child Jesus; for it expressed "the great 10re of her young heart.' Up to that time the. "mysteries of the divine infancy had been both the'. inspiration and the model of her spiritual striving. But once in Carmel, Th~r~se often heard her sister, Agnes of Jesus, speak fervenyly of lov~ for the Holy Face, a devotion 257 BARNABAS MARY AHERN Review for Religiou~ that every French Carmel cherished because of a tradition that, in 1845, Sister Saint-Pierre of the Carmel in Tours had received several striking revelations on the meaning and power of this devotion. Our Lord asked for new Veronicas to com-fort Him by reparation for the sins of blasphemy and the sins against faith that had covered His countenance with pain and filth during the hours of the Passion. His words were poig-nant: "I seek Veronicas to wip~ my divine Face and to honor this Holy Face which has so few adorers!''1 At the same time He promised Sister Saint-Pierre that, by means of this devotion, she would work wonders: "Just as the King's image is a talisman through which anything may be purchased in his kingdom, so through My adorable Face--that priceless coin of My humanity --you will obtain all you desire.''~ Mother Genevieve of St. Teresa, foundress of the Lisieux Carmel, wove this devotion into the .very life of her community; and Agnes of Jesus, a devoted disciple of Mother Genevieve, made it her own in a special, way. Therefore, her words to ThSr~se glowed with a strong, personal devotion and burned an indelible memory. For the young saint often repeated Agnes's teaching in her later writings. Thus Christ's request for "new Veronicas" recurs in her letters, while His promise to regard this devotion as a "priceless coin" inspired one of her most beautiful prayers. But this. unveiling of the Holy Face did much more than present a new object of devotion. It opened away of life and provided a "home" and a "heaven" during, the nine. years she spent in Carmel. "It was at the threshold of her life as a nun that Th~r~se, encouraged by Mother Agnes of Jesus, awoke .1 Abb~ Janvier, l/ie de la $oeur Saint-Pierre, 3 ed. (Oratoire de la Sainte-Face: Tours, 1896), p. 230. 2 Ibid., p. 234. 258 September, 1958 ST. THI~R~SE " to the devotion which rapidl~ took a very individual, very pro-found, orientation in her soul.''3 Even a cursory glance at her convent life gives an instant impression of the preponderant influence of her love for the Holy Face. Within eight months after entering, she was so devoted to it that, at the time of her clothing, January 10, 1889, she asked to add the title, "of the Holy Face," to her previous religious name. This meant that ever after she would strive to be not only a joyful adorer in the stable of Bethlehem, but also a devoted Veronica tenderly ministering to the bruised and bleeding face of the humble Man of Sorrows. This love in-spired many of her poems and most of the prayers which she composed for herself or the novices. She frequently mentioned it in her letters and painted its image on chasubles and memen-tos. A small prayer-card representing the Holy Face always rested on her breviary when she recited Divine Office and on her choir stall when she made mental prayer. During her long illness she kept this picture pinned to the b~d-curtain to strength-en her in suffering. Thus the Holy Face was truly "a radiant sun" illuminating her whole religious life. This orientation took place early in her life at Carmel. In June of 1888, two months after entering, she entrusted her soul to the spiritual direction of a remarkable Jesuit retreat-master, P~re Pichon, only to lose him a short time later when he was transferred to Canada. She describes the occurrence in her autobiography: Hardly had Father Pichon undertaken the care of my soul when his superiors sent him to Canada, and I could not hear from him more than once in the year. It was then the Little Flower which had been trans-planted to the mountain of Carmel turned quickly to the Director of directors and gradually unfolded itself under the shadow of His cross, having for refreshing dew His tears and His blood, and for its radiant sun His adorable Face. 3 Note to L6tter LVI, from ,The Collected Letters of Saint Th~r~se o/ Lisieux, edited by the Abb~ Combes, translated by F. J. Sheed, copyright 1949, Sheed and Ward, Inc., New York, p. 88. All subsequent references to the letters of the Little Flower will be given in the notes as C. L., referring to this definitive English trans-lation. 259 BARNABAS MARY AHERN Review for Religious Until then I had not appreciated the beauties of the Holy Face, and it was you, my little Mother, who unveiled them to me. Just as you had been the first to leave our home for Carmel, so too were you the first to penetrate the mysteries of love hidden in .the Face of our Divine Spouse. Having discovered them you showed them to me--and I under-stood . More than ever did it come to me in what true glory consists. He whose "Kingdom ig rmt of this world" taught me that the only king-dom worth coveting is the grace of being "unknown and esteemed as naught," and the joy that comes of self-contempt. I wished that, like the Face~ of Jesus, mine "should be, as it were, hidden and despised," so that no one on earth should, esteem me: I thirsted to suffer and to be forgotten.4 These words contain the chie~ elements in the life she was to lead for the next nine years. The consecutive series of her letters makes clear that love for the Holy Face became the dominant motif in her spiritual striving. She found inspiration in "the mysteries of love" hidden there and made it her constant aim to seek likeness with Christ crucified through suffering and being forgotten. In a true sense, this devotion became for her one of those great directive graces which shed new light upon the_spiritual way. Ever after Th~r~se walked with eyes fixed on the disfigured beauty of the face of Christ, following the course of His Passion step by step. There was nothing of "conversion" in this new orientation. It took place quickly because she was so well prepared for the way of life which this devotion requires. A glance at her earlier years explains how and why the Holy Face became so soon the "radiant sun" of her years in Carmel. She tells us, "A sermon on the Passion of our Blessed Lord was the first I thoroughly understood, and I was profoundly ~ouched. I was then five and a half." The years that followed abounded in the sharp, personal sufferings of a highly sensitive temperament. But love for Christ only grew stronger through the trials she endured. Therefore, even before entering Carmel, 4 Saint Therese o[ Lisieux, autobiography edited by T. N. Taylor (P. &'Sons: New York, 1926), p. 125. All the quotations throughout the of the article, unless the contrary is specifically indicated, are taken autobiography. 26O j. Kenedy remainder from this September, 1958 ST. TH]gR£SE she was ready for that new light on the Passion of Christ which urged her to tireless teal for souls. She describes this grace in her autobiography: One Sunday, on closing my book at the endof Mass, a picture of the crucifixion slipped partly out, showing one of the Divine. Hands, pierced and bleeding. An indescribable thrill, such as I had never before experienced, passed through me; my heart was torn '~vith grief al the sight of the Precious Blood falling to the ground, with no one caring to treasure it as it fell. At once I resolved to remain, continuously in spirit at the foot of the Cross, that I might receive the divine dew of salvation and pour it forth upon souls. ~ From that day, the cry of iny. dying Savior: "I thirst!" resounded incessantly in my heart, kindling within it new fires of. zeal. To give my Beloved to drink was my constant desire; I was consumed with an insatiable thirst for souls, and I longed at any cost to snatch them from the everlasting flames of hell. Shortly after, she heard of the impenitence of the mur-derer Pranzini. Here was an opportunity to labor in the new field which love for Christ" had opened before her. She pleaded for _the criminal's conversion and by her prayers obtained it. Before execution Pranzini" "seized a crucifix which the prie.st he/d towards him, and kissed our Lord's Sacred Wounds three times!" The e.xl~erience ~onfirmed Th~r~se in her new way of showing love for Christ: ~he writes: After.this answer to prayer, my desire for the salvation of souls increa~sed day by day. I seemed to hear our Lord whispering to me as He did to the Samaritan woman: ';Give me to drink.". It was truly an exchange of love: I poured out the Precious Blood of Jesus upon souls, and that I might quench His thirst, I offered to Jesus these same souls refreshed with the dew of Calvary. But the more I .gave Him to drink, the greater bei:ame the thirst ofmy own poorsoul, and this was indeed my most precious reward. . ,] "/ .~ ¯ ¯ _,~.;The young Therese had also learned how necessary it is to strive for true humdtty tf one ~s to love God perfectly. Prob-ably this conviction came .to her through constant reading of the Imitation of Christ, where the theme recurs, "Love to be unknown and to be accounted "as nothing.''5 Experiences in 5 Cf. Therese s statement: "For a "long time I had sustained my spiritual life on the 'fine flour' contained in the lmitation~o[ C/irist: It was the only book from which I derived any good . I always carried it about with me." 261 BARNABAS I~IARY AHERN Review for Religious her own life confirmed the wisdom of this rule. For by the age of fifteen Th~r~se had learned that man's praise is like "a vapor of smoke," so that later she wrote of ~his period: "I understood the words of the Imitation: 'Be not solicitous for the shadow of a great name,' and I realized that true greatness is not found in a name but in the soul." Thus, even before entering Carmel, Th~r~se already possessed the mature wisdom that unless one constantly seeks the last place he will never'be fully happy. She had learned, too, that suffering must play. an important role in her life. This conclusion flowed directly from her great love of the divine Child, the devotion that sanctified her girl-hood. Writing of the trials she endured during her pilgrimage to Rome in 1887, she says, For some time past I had offered myself to the Child Jesus, to be his little plaything; I told him not to treat me like one of those precious toys which children only look at and dare not touch, but rather as a little ball of no value that could be thrown on the ground, tossed about, pierced, left in a corner, or pressed to His heart, just as it might please Him. In a.word, all I desired was to amuse the Holy Child, to let Him play with me just as He felt inclined. This is the Th~r~se who entered Carmel--Th~r~se of the Child Jesus. Her soul was rich with the strong virtues of love, humility, self-abandon, and zeal. She knew the meaning of the Passion of Christ and knew, too, that love for Him means love for souls. She was ready, then, for the great grace that came to her in the first days of convent life--the unveiling of the Holy Face before the eyes of her soul. She gazed upon it with rapt love, for it was the face of "the Lord whom she cherished with her whole heart. Ever after, she made special thanksgiv-ing for this grace-filled discovery on the feast of the Transfig-uration, when "His face shone as the sun." But it was, above all, the disfigured face of the suffering Christ that formed the special object of her devotion and the dominant inspiration of her life. That is why at the close of her life, looking back on her years in Carmel, she was able to say, "Those words of Isaias, 'There is no beauty in Him, nor comeliness; and His look was, as it were, hidden and despised,' are the basis of my 262 September, :1958 ST. TH~R~SE devotion to the Holy Face,~ or rather, the 'kiasis of my whole spirituality.''° So it was. The disfigured countenance of the suffering Christ diffused a soft glow over her whole life showing her how every incident offered opportunity to renew Veronica's act of love and to deepen her own resemblance to Him. All things worked together to strengthen this new influence. For the first month at Carmel brought Th~r~se special trials that were to last until the end. "From the very outset," she writes, "my path was strewn with thorns rather than with roses." The superioress frequently humiliated her, and others also pro-vided her ample opportunity "to be accounted as nothing." Then, too, though she lived so close to her. two sisters and loved them dearly, she strove for perfect detachment; this led to misunderstanding and frequent sorrow. But these "pin-pricks" were nothing in comparison with the crucial suffering that struck its blow two months after she entered. The aged father who was dearer to her than any other on earth suddenly became a helpless inv.alid partially paralyzed both in mind and body. Cloistered in Carmel, Th~r~se and her two older sisters, Agnes of Jesus and Marie of the Sacred Heart, were unable to help him or even to see him. All care devolved upon Celine, the only sister who still remained at home. This separa-tion from her stricken father and the ceaseless worry it occa-sione. d formed a crushing cross that .lay heavy upon Thbr~se until his death six years later. She had good reason to write, ' "I can truly, say that . . . suffering opened wide her arms to me from the fii:st." It was precisely at the beginning of these trials that her sifter Agnes spoke of the .Holy Face. What she said we do not know; but she must have spoken warmly and competently, for Th~r~se always regarded her as a special apostle of this devotion and declared that, of all her sisters, Agnes was "the first to penetrate the mysteries of love hidden in the Face of our Divine Spouse." o L'EsiOrit de Sainte T/terese de l'Eni~nt .]esus, edited by the Carmel of Lisieux ¯ ('Office Central de Lisieux), p. 131. 263 BARNABAS MARY AHERN Review for Religious As for Th~rhse herself, the Holy Face became her all. She gazed upon it in the. disfigurement of the Passion, when bruises and wounds and filth so hid the beauty of .Christ's coun-tenance that He could hardly ~be recognized just as the Pro-phet had foretold,."There is. no.beauty in. Him, .nor comeli-ness: and we have seen Him, and there was'no sightliness, that we should be desirous of Him: despised and the most abject of. men, a man of sorrows and ~acquainted with infirmity; and his look was as. it were hidden and despised . and .we. have thought Him as it were a leper, and as one struck by. God and afflicted" (Isa. 53:2-4). Yet for Th~r~se this disfigured face was the mirror of the Sacred Heart; its very sufferings were radia.ntly beautiful with the love and tender, mercy ~hat:prompted Christ to accept all. '~'In this we have come o to know His love, that He laid down His life for us" (I Jn. 3:16). Even more the thorn-crowned Holy Face was luminous with the light of divinity3, for its very unsightliness shone with "the: goodness and kindness of God our Savior." Therefore, she fixed her gaze upQn this countenance, because she knew that this poor sufferer, was the very God who loved her infinitely. In her eyes His disfigurement was at once the veil hiding His divinity and the mirror revealing His infinite love. "The' veil hiding His divinity . " This truth meant a great, deal to the young Carmelite. Dafighter of St. John of the Cross,-she knew well his sublime teaching: God is "hidden from the soul, and it ever-beseems the soul, amid ~' all these grandeurs, to consider Him as hidden, and to seek Him as one hidden.''~ This is precisely what she did through her devotion to the Holy Face. She always sought her beloved Lord, in the hiding-place of His pain and ignominy, because she could see the "radiant sun" of" His divinity gleaming through the veil of His wounds and bruises. That is why she asked, "Let Jesus take the poor grain .of sand [herself] and hide it in' His Ador- St. John of the Cross, T/te $1~iritual C.anticle, translated by E. Allison. Peers (B~irns, Oates and Washbourne: London, 1934), II, p. 32. ~ 264 September, 1958 able Face . There the poor atom will have nothing more to fear.''s Thus the thought of the Holy Face meant for her ~peace and rdpose; for it meant the presence of God who is always the refuge of His poor, vexed creatures. She wanted others too to share her sublime confidence that to love the Holy Face is to" be safe in the hiding place of God. Therefore, the act of consecration which she composed for the novices concludes wi~h' tl~ese words, "Since,Thou art the true and only Home of Our souls, our songs shall-not be sung in a strang.e land. . Dear Jesus, Heaven for us is Thy hidden face!''9 ' Time and again she had seen Him bow His' thorn-crowned head beneath the burden of man's ingratitude and had heard Him whisper with bruised lips the word of divine forgiveness. For Th~r~se, then, the Holy Face was not only a veil hiding His divinity; it was also a mirror reflecting the tender love of the Sacred Heart. This conviction glows in her words to Celine: "Jesus burns with 10ve for us--look at His adorable Face. Look at His glazed and sunken eyes! . . . Look at His wounds .Look Jesus in the face! . . . There you will see how He loves us.'~° The same thought recurs in a feast-day greeting which she gave to M6ther Agnes on January 21, 1894. The card which she herself had painted represents the Child Jesus hold-ing flowers in His hand and, in the background, the Holy Face and the instruments of the Passion. She. added this note: His little hand"does not leave the flowers which gave Him such pleasure . [Soon, He catches glimpses in,the distan, ce of strange objects bearing no resemblance to spring flowers. A cross! . . . a lande! . . . a crown of thorns! Yet the divine Child does not tremble. All this He cho.oses, to show His bride how He loves her! But it is still not ~enough, His STo Sister Agnes (1890), C. L., p. 127. 9 This same theme is developdd at ie~gth in her Canticle oi the Holy Face, a poem. ~°To Celind, (April 4, 1889), C. L.,.p. 98. 265 ]~ARNABAS MARY AHERN Review for Religious child face is so beautiful, He sees it distorted and bleeding! . . . out of all likeness! . . . Jesus knows that His spouse will always recognize Him, will be at His side when all abandon Him, and the divine Child smiles at this blood-streaked imageJ1 yBut true love hastens to draw love's conclusions. Th~r~se saw plainly that if the great God chose to be hidden out of love for His creatures, then she must become hidden out of love for Him. This was the clear teaching of St. John of the Cross: . [God] is hidden . Wherefore the soul that would find Him through union of love must issue forth and hide itself from all created things . And it must be known that this going out is understood in two ways: the one, a going forth from all things, which she does by despising and abhorring them; the other, a going forth from herself, by forgetting and neglecting herself, which she does in holy abhorrence of herself through love of God.12 ¯ All this became a normal practice for the young Carmel-ite, because of her love for the Holy Face. She knew that" Christ had suffered the forgetfulness and insults of men. There-fore she spent her nine years of convent life seeking to be hidden from all, even from herself. The way of humility that He trod was her way. She encouraged the novices, too, to follow Him and had them pray: "O Beloved Face of Jesus . . , our. only desire is to delight Thy divine eyes by ,keeping our faces hidden too, so that no one on earth may recognize us." She was more explicit in a letter to Celine wherein she develops the teaching of St. John of the Cross on the "hidden" way : to God: Celine dearest, rejoice in our lot, it is very lovely! . . . If Jesus hac~ chosen to show Himself to all souls with His ineffable gifts, surely not "one would have spurned Him; but He does not want us to love Him for His gifts; it is Himself that must be our reward. To find a thing hidden, we must ourselves be hidden, so our life must be a mystery! We must be like Jesus, like Jesus whose look was hidden (Isa. 52:3) . "Do you want to learn something that may serve you?" says the Itl~itation: "Love to be ignored and counted for nothing. : . ." And in another place: "After you have left everything, you must above all leave yourself; let ~1 To Mother Agnes (January 21, 1894), C. L., p. 216. 12St. John of the Cross, 0~. cir., pp. 33, 36. 266 September, 1958 one man boast of one thing, o~ne of another; for~you, place your joy only in the contempt of yourself." May these words give peace to your soul, my Celine.~3 Hence, Th~r~se was always happy when the veil of humilia-tion settled down upon those whom she loved. The day her sister Agnes was chosen prioress, unpleasant Circumstances cast a gloom over the election. That evening Th~r~se wrote her a note: ¯ Oh, how lovely a day it is for your child! The veil Jesus has cast over the day makes it still more luminous to my eyes; it is the seal of the adorable Face . Surely it will always be so. "He whose look was hidden," He who continues hidden in His little white Host. will spread over the whole life of the beloved apostle of His divine Face a mysteri-ous veil which only He can penetrate.~4 If this is what she desired for others, how much more complete was the oblivion she desired for herself. She devised every means of hiding her acts of virtue and rejoiced wfienever she was set aside or treated with contempt. In a letter to Agnes she expressed her earnes~desire to share the humiliation and oblivion of the Passion: Pray for the poor little grair~ of sand. "May the grain of sand be always in its place, that is to say beneath everyone's feet. May no one think of it, may its existence be, so td speak, ignored . The grain of sand does not desire to be humiliated, that would still be too much glory since it would involve its being noticed; it desires but one thing "to be FORGOTTEN, counted as nought!" But it desires to be seen by Jesus. The gaze of creatures canndt sink low enough to reach it, but at least let the bleeding Face of Jesus be turned towards it.~ Humility and meekness, silence and self-effacement--these virtues that shone so. luminously on the face of the suffering Christ were the virtues that Th~r~se strove to make her own. At any cost she wanted to resemble Him perfectly. Thus the burden of her prayer became the all-inclusive desire, "O Ador-able Face of Jesus, sole' beauty Which ravishes my heart, vouch-safe to impress on my soul Thy Divine likeness, so that it may not be possible for Thee to look~at Thy spouse without behold- ~aTo Celine (August 2, 1893), C. L., pp. 197-98. ~4To Mother Agnes (February 20, 1893), C. L., p. 183-84. 15 To Sister Agnes (1890), C. L., pp. 126-27. 267 BARNABAS MARY AHERN Revieiv for Religious ing Thyself~" Our Lord fulfilled this request to the letter; for at the hour of death her inward dereliction and outward pain, her burning love and wholehearted surrend'er, made her a living image of the suffering Christ on Calvary. Naturally enough, this devotion to the Holy Face was rich in fruitfulness. Contemplating it, she saw how dearly Christ loves all souls and how much she must labor to awaken men to the pleadings of His Sacred Heart. Thus, in one of her prayers she cries out, "In that disfigured countenance I recognize Thy infinite love, and I am consumed with the desire of loving Thee and of making Thee loved by all mankind." Therefore she was ready to do and to suffer anything if only she might gain souls for the Lord whom she loved so ardently: "At any cost the grain of sand wants to save souls." Time and again she reminded those who shared her devotion that, "like other Veronicas, they must comfort Christ who has already suffered so much. Thus she wrote to Celine who was nursing their father in his long illness: I am sending you a lovely picture of the Holy Face . Let Marie of the Holy Face10 be another Veronica, wiping away all the blood and tears of Jesus, her sole beloved! Lei her win Him souls, especially the souls she loves! Let her boldly face the soldiers, that is to 'say the world, to come to Him.17 +So, tOO, she asked the novices to pray, We desire t~ wipe Thy sweet Face, and to console Thee for the contempt of the wicked . Give to us souls, dear Lord . We thirst for souls !--above all, for the souls of Apostles and Martyrs . . . that through them wd may inflame all poor sinners.with love of Thee! She was supremely confident of her power to realize ~these desires; for the Holy Face. itself was,~her treasure. Our Lord had promised Sister Saint-Pierre that she could use it. as a, priceless coin to obtain all her desires. Relying ~on this promise, Th~r~se prayed, 16 On entering the Convent, Celine received this name which The¯r e"se here an~ici-" pates. However, it was later changed to Sister Genevieve of St. Teresa, although after Celine had become famous for her artistic reproduction of the Holy "Face from the shroud of Turin she became known as Sister Genevieve of the Holy Face. 1~" To Celine (October 22, 1889), C. L., pp. 115-16. 268 , September, 1958 ST. TH~R~SE Eternal Father, since .Thou~h'ast given~me~f0r my inheritance the Adorable Face of Thy Divine Son, I offer that Face to Thee, and I beg Thee, in exchange for this coin of infinite value, to forget the ingratitude of those souls who are consecrated to Thee, and to pardon all poor sinners. She was utterly confident that God would refuse no request when one begged Him, "Look on the face of Thy Christ" (Ps. 83:10). Devotion to the Holy Face, therefore, influenced her whole spiritual life. On entering Carmel she already possessed the virtues of charity, ~zeal, 'and humility;. She Was bully pre-pared to suffer for Christ and to meet each new demand of His love. What her convent life would have been if she had not "discdvered" the Holy Face we do not know. But it is certain that once she penetrated its mysteries of love; once she became Th~r~se of die Holy Face, her" holiness.gained new depth, and new earnestness. It was indeed significant that a picture of the Holy Face 'in the con~,ent corridor inspired her to write the poem which best expressed her spirit,~ "To Live of Love." It was natural, then, that her. hope for heaven found ex-pression in a desire to gaze upon the Holy Face. She prayed to be inflamed with love and to be consumed quickly, "that soon Th~i~se of the Holy Face'may beh'old ~Thy glorious coun-tenance in Heaven." SO, too, when the trials of her father's illness were most acute, she encouraged Celine with the words, "Tomorrow . in an hour, we.Shall: be in harbor, what- happi-ness! Ah! how'good it will be ~b contemplate Jesus face 'to face" for all ete n ty./~he had found, such beauty in the hidden, suffering face of. Christ here upon earth that her soul Was ravished .by the "thought of what she would see in heaven: . Yes, the face ~of Jesus is luminous; but if it is so beautiful .with all its wounds and tears, what shall it be when we see it" in Heaven? Oh, Heaven . . . Heaven! Yes, one day to see the Face of Jesus, to contemplate the marvellous beauty of Jesus eterpally . Ask Jesus that His grain of sand may hasien to save mary souls in little time that it may the sooner fly where His beloved Face is . ~STo Celine (July 14, 1889), C. L., p. 111. 269 BARNABAS MARY AHERN I suffe!! . . . But the hope of the Homeland gives me courage; soon we shall be in Heaven . There, there will be neither day nor night any more, but the Face of Jesus will bathe all in ;a .'light .like no other.19 Thus love for the Holy Face "took a very individual, very profound orientation in her soul." God alone knows all that it meant to her. But we can glimpse a little of this in the beau-tiful prayer that Th~r~se herself composed: O Jesus, Who in Thy cruel Passion didst become the "reproach .of men and the Man of Sorrows," I worship Thy Divine Face. Once it shone with the beauty and sweetness of the Divinity; now for my sake it is become as the face of a "leper." Yet in that disfigured Countenance .I recognize Thy infinite love, and I am consumed with the desire of loving Thee and of making Thee loved by all mankind. The tears that streamed from Thy eyes in such abundance are to me as precious pearls which I delight to gather, that with their infinite worth I may ransom the souls of poor sinners. O Jesus, Whose Face is the sole beauty that ravishes my heart, I may not behold here upon earth the sweetness of Thy glance, nor feel the ineffable tenderness of Thy kiss. Thereto I consent, but I pray Thee to imprint in me Thy divine likeness, and I implore Thee to so inflame me with Thy love, that it may quickly consume me, and that I may soon reach the vision of Thy glorious Face in heaven. Amen. 19To Sister Agnes (1890), C. L., p. 127. SOME BOOKS RECEIVED [Only books sent directly to the Book Review Editor, West Baden College, West Baden Springs, Indiana, are included in our Reviews and Announcements. The following books were sent to St. Marys.] St. Francis of Assisi and the Middle East. By Martiniano Roncaglia. The Newman Bookshop, Westminster, Maryland. $1.00 (paper cover). My Dear People. By Venantius Buessing, O.F.M.Cap. Joseph F. Wagner, Inc., 53 Park Place, New York 7, New York. $5.00. Our Lord and Our Lady. By Alexander P. Schorsch, C.M., and Sister M. Dolores Schorsch, O.S.B. Philosophical Library, Inc., 15 East 40th Street, New York 16, New York. $4.50. Getting to Know the Bible. By Joseph F. X. Cevetello. Society of St. Paul, 2187 Victory Boulevard, Staten'Island 14, New York. $2.50. Spiritual Riches of the Rosary Mysteries. By Charles J. Callan, O.P., and John F. McConnell, M.M. Joseph F. Wagner, Inc., 53 Park Place, New York 7, New York. $3.95. (Continued on page 278) 270 The Neurotic Religious R~chard P. Vaugh~n, S.J. IN A PREVIOUS ISSUE [March, 19581, we considered the" nature and use of psychotherapy as a means of combating mental and emotional disorders among priests, brothers, and sisters. Experience has shown that psychotherapy is espe-cially applicable to a type of emotional illness known as neu-rosis. Most religious who are in need of psychiatric treatment suffer from this type of illness. The following paragraphs a~ttempt to paint a verbal picture of the neurotic religious and his problems. Almost every order or congregation has a certain number of individuals who can be described in var.i.ous ways, such as "impossible to live with," "just naturally odd," or "a bit strange." These are the religious who stand out as different. For the most part, they give every indication of being troubled. They find it extremely, difficult to integrate themselves into the community. Nervous tension, anxiety, and depression are their frequent companions. Often they suffer from sickness which has no physical basis. They are easily upset. They are full of complaints. Nothing seems to satisfy them. Obedi-ence places an intolerable burden upon them. As a result, they cannot do their share of the order's work. It is as difficult for them to live with themselves as it is for their fellow religious to live with them. If one makes a survey of thehistorical records of almost any order or congregation, he immediately becomes aware of the serious problems these discontented religious present. their younger days they are cons~tantly being changed from one house to another, from one type of work to another. Tracing out the life history of these individuals, one finds that they frequently spend the greater part of their lives collected 271 RICHARD P. VAUGHAN Review for Religious togethe~ in houses where they do the ]east damage or are doled out to the larger houses where they can be absorbed by the size of the community. The amount of productive work whicb, they accomplish during their life span is negligible. From all external appearance, the ~'s.piritual life makes ~almost no impact upon them. Characteristics of Neurotics For the most part, such religious .can be classified as neurotic in various degrees of severity. .,A neurotic is a .person who is beset with anxiety,' tension, ,and !pecUliar !patterns ~of behavior which deviate f~om what ~is coniidered normal He is still, however, in contact ~vi~h the reality of the world in which he lives. In this latter aspect, he differs from the psy-chotic, who has in some way lost contact with reality and lives in a world of his own making, whether this be through the medium of hallucinations or a system of delusions. The neu-rotic religious is very much aware of his own sufferings and the disturbance he is causing within the community by his unusual modes of acting. Often this awareness on the part of the neurotic is the very thing which so provokes his superior and fellow religious, who reason: "He knows what he is doing. Why does he not stop behaving this way? It can only be his ill will that makes him continue." However, an analysis of neurotic behavior is not quite this simple. It is true that the .neurotic knows what he is doing, but he does not know "why" he is acting in this manner. Thus, he might be spending half the night checking every faucet in the cloister to see that no .water is running. He knows that he is making these nightly patrols. He knows that the odds are a hundred to one against~ his finding a running faucet. He also knows that his clumping up and down the halls night after night is keeping his fellow religious awake. Still, he cannot stop himself. He is tense and restless and, ~thus, can-not get any rest until he has performed this ritual. The reason why he is unable to stop himself is simply b~cause he has a 272 September, 1958 THE NEUROTIC .RELIGIOUS neurosis which he cannot cure by himself any more than the tubercular religious can cure his malady without medical treat-meat. Generally speaking, a neurosis manifests itself in not just a single symptom, but in a whole.pattern of symptoms. They affect many different phases of one's life. These are the peculiar aspects of behavior that make the neurotic religious a marked man or woman. In some cases, these symptoms are of such a nature as to cause severe distress within a com-munity. The fears, compulsions, and anxieties of the neurotic severely interfere with the activity of the other members of the community. Even though the neurotic is aware of the incon-venience he is causing others, he still feels that all must cater to his own needs: This feeling is a part ot: his illness. For most neurotics are i, ery self-centered. °However, frequently they do not~-realize this fact; and, if they do, they almost never know what has made them so self-centered. On the .other hand, it often happens that a neurotic religious has symptoms which have little effect on the daily living of the community.~ Others may notice that he is a tense, anxious person who rarely takes an active part in the community life; but they are not aware of the interior suffer-ing that is gradually sapping the neurotic's strength. Two Levels A neurotic operates on two levels, one of which is con-scious and the other, unconscious. On the conscious level are those symptoms that are evident either to the neurotic himself or to those with whom he lives, such as unreasonable fears, uncontrollable thoughts, or imagined physical illness. These are but the manifestations of the neurosis. They are the means that the neurotic uses to defend himself against the real source of his condition, which is usually some ~ype of an unconscious conflict. The conflict i~ called unconscious in so far as the neurotic is unaware of its existence and nature. The conflict usually involves some of the .more basic human needs 273 I~ICHARD P. VAUGHAN Revicw for Religious that we all possess, such as our need for love and affection. Thus, for example, because of deprivation in childhood, the neurotic is frequently looking for a type of affection from others that is equivalent to the love a good parent gives to his small child. Since he usually never gets this type of love and, even if he does get it, it does not satisfy him because he is an adult with adults' desires, he is frustrated and in conflict within himself. Since the neurotic is unaware of what is taking place within himself, he is helpless when left to fight his battle alone. All that he knows is that he is tense and anxious and that he is baffled by the cause of his condition. He is like a man trying to cross swords with an invisible .enemy. He defends himself as best he can, but still he is constantly being-hurt. Often he wishes thai the enemy would deal the mortal blow; but he knows that his is an enemy who delights in slow, pro-longed torture. By trial, and error, the neurotic learns that one way is more satisfactory than another in coping with' this un-seen foe. The manner of defense upon which he finally de-cides depends upon his own personality and the nature of the unconscious conflict. He knows that the best that he can hope for is a transitory lessening of anxiety and a certain minimum of satisfaction and gratification. An Example The dynamics of a neurosis are-well exemplified by the compulsive handwasher whose disorder manifests itself in an uncontrollable urge to wash his hands over and over again. Such a person will tell you that he must continue washing his hands until he gets everythin~ "just right." (When asked, he is not clear what he means by "just right.") This may mean that he has to wash his hands continuously for a half hour or more. .He will go on to tell you that if he stops before he gets that "just right" feeling, he is so uncomfortable that he has-to go back and continue washing ~his hands. Once he has ~ompleted the ritual, he feels relieved for a time. However, 274 Septcmber, 1958 THE NEUROTIC RELIGIOUS gradually he becomes aware ~of a new .source o~ anxiety. He iiads that his periods of washing are ever increasing in time and that this is seriously interfering with his work. This fact causes new anxiety and worry, but still he is unable to stop his ritualistic washing. His inability to stop himself stems from the unconscious nature of his problem. In all probability, his particular prob: lem springs from some unconscious conflict; but the sufferer is unaware of this. He sees no connection between the purify-ing ritual he is forced to perform and his erroneous attitudes and habits setting up the unconscious conflict. Often he is not even aware that he possesses these attitudes and habits. He does not iealize that his handwashing is simply a symbolic way of trying to cleanse himself from a false sense of guilt. As a matter of fact, he is not even aware of the guilt/All that he experiences is an ungovernable urge to wash his hands and the constantly plaguing sensation of anxiety and tension. From all this, it can safely be said that the neurotic suffers a "pain" that can be more excruciating than cancer of the spine. True, his "pain" is different from that of the physically afflicted, but he will tell you that he would much prefer to endure a long bout with some disease to his present condition. Attitude of Fellow Religious One of the most disturbing features of religious life for a neurotic is the attitude of his or-her fellow religious. The majority of religious still seem to cling to the outdated view that mental illne~s, especially of the neurotic variety, indicates some kind of moral turpitude. The neurotic religious is really responsible for his or her condition. The difficult modes of be-havior that he frequently manifests are sinful. If he had made full use of all the spiritual help offered by his order or congregation, he would not be in his present predicament. Moreover, if he were really a spiritual man, he could "sn.ap out" of this condition in a matter of weeks. Thus runs the reasoning of many religious when confronted with the difficult problem of coping with the 275 I~ICHARD P. VAUGHAN Revie'w for Religious neurotic. They still feel that a good Father Confessor and fre-quent reception of Holy Communion can solve any problem. The fact .that in spite of frequent use of the sacraments arid sound spiritual guidance we still have our neurotics with us does not seem to alter their view one iota. The probable source of this erroneous attitude is a woeful lack of psychological knowledge among religious men and women. There is no important sub-ject concerning which religious as a group know less. From this ignorance springs a prejudice toward psychology and psychiatry as means of regaining one's mental health. It is this alcove-mentioned attitude toward mental illness which is so damaging' to the neurotic religious. For among the most p~evalent features of a neurosis are deep feelings of inferi-ority and a lack of self-esteem. The majority of neurotics are convinced that they are useless and bad, even though they may put on a great front of bravado. When this opinionof them-selves is confirmed by the words and actions of their fellow re-ligious, the n~urotic condition becomes deeper. The sufferer is liable to despair, thinking himself simply no good and that noth-ing can be done for him. He then sets out to prove to the community that he is useless, and his mode of behavior becomes. even more disturbing than ever. A further outcome of this erroneous conception of mental illness is that it frequently prevents the neurotic religious from seeking psychiatric help. Since he is hopelessly bad, why waste the community's money and the therapist's .time on treatment-- thus he reasons. If he finds enough courage to submit, to therapy,, he becomes very aware of the feelings of others in regard to himself. He fears the stigmatization that will fall upon him by the very fact that he visits a psychiatrist. He dreads the quips that will be made about his condition. And he is e.qually terrified by the prospect of facing those knowing and condescending looks of his fellow religious, once the diagnosis of his disorder has been made public. 276 September, 1958 THE NEUROTIC RELIGIOUS Responsibility and Sanctity Mental illness is a medical problem just as any other type of sickness. The neurotic religious is no more responsible for his affliction than is the religious who is physically diseased. He did not willfully set up the unconscious conflict, "and he has very little control over the symptoms that result from the conflict, A combination 0f inherited personality, 'parental influences, and other environmental factors have militated against him to produce his present condition. Still,. the religious who has contracted a cancer.of the lung or heart disease, possibly ~is a result of exces-sive smoking, 'is treated with the utmost sympathy and charity, while the neurotic is ~frequently looked upon as a second-rate religious who has put himself in his predicament and is treated accordingly.°. '-The neurotic religious who is willing ~to accept help has no less an-opportunity to sanctify his soul than~ ~he religious who is suffering from a purely physical disorderl Psychological studies of the lives of the saints are beginning to reveal rfeurotic symptoms among these supremely successful men and women. In spite of these symptoms, they attained the heights of sanctity. Thus, it seems that neurosis, as sdch, does not exclude the pos, sibility of spiritual perfection. Howe~er, because of the dis-rupting nature of neurotic symptoms, it can safely, be said that the i~ttainment o~ perfection is more di~ fi!t .under th~se c0n-ditions and, in very severe, cases .of neurosis, is. pr?bably im-possible. For we cannot get away from th.e fact that the super-natural is built upon the natural, o When there is complete disorder in the foundation, then no edifice can be built upon it. Care of Neurotics It is the need of this natural foundation for the spiritual life that makes e~cient screening of candi~lates to the religious state so necessary. For the candidate who. is so neurotic that he cannot profit from the spiritual training of his chosen order or congregation has no vocation. This need of the sound 277 RICHARD P. VAU(;HAN natural foundation for the spiritual life also makes it impera- .tive~ that neurotic religious be given every opportunity to rid. them.se.lves.of their disorder. As has been stated, a neurotic usua.lly~cannot cure himself when left to fight the battle alone. Moreover, a good confessor is usually not equipped to help the neurotic overcome his condition.° Purely spiritual direction does not strike at the unconscious. Hence, some other source of help must ib~e.sought. As was stated in the beginning of this article, the method of treatment which ha~ been the most practica! and effective with. neurotics is called psychotherapy. This effectiveness ap-plies to the religious as well as the lay person. Psychotherapy with neurotics consists of "working through" the" unconscious con-flict with the patient through the medium of a long series of interviews. By the use of various techniques, the neurotic comes to understand and experience on an affective level the root of his disorder. With the successful outcome of therapy, the symptoms disappear because the neurotic no longer has a need for them. He is thus relieved of those hindrances which have hand!capped.him in moving ahead in the spiritual/ire and is able to become a useful member of the community, Conclusion The neurotic priest, brother, or sister is not a second-rate religious, but rather a sick religious. He or she is in need of charity, care, and consideration. With adequate help and encouragement, he can rid himself of his affliction and become a hol~ and productive religious. Some Books Received (Continued from page 270) Awakeners of Souls. By F. X. Ronsin, S.J. Society of St. Paul, 2187 Victory Boulevard, Staten Island 14, New York. $3.00. Catechism in Pictures. The Life of Christ. The Commandments oft God. Know Your Mass. Catechetical Guild Educational Society, 260 Summit Avenue, St. Paul 2, Minnesota. 35c each (paper cover). (Continued on page 289) 278 The : eneral Chap!:er Joseph I:. 6allen, S.J. QUESTIONS AND CASES are frequently received on the general chapter. A complete .article on. this matter would be of prohibitive length. It would also be excessively de-tailed and technical. We believe that the practical purpose of such an article will be better attained by presenting the matter under the form of questions and cases. The following ques-tions are the second part.of a series. V. Voting 17. Our constitutions state: "Not only the superior g~neral but also the general councilors, secretary general, and treasurer general remain members of the general chapter with a decisive vote, even if perhaps in the elections in chapter they have gone out of office." What is the mean-ing of a decisive vote in a chapter? In a council, a deliberative or decisive vote is opposed to a merely consultive vote, i. e., in the former, a superior must have the. consent, or absolute majority, of his council for the validity of the act for which, the deliberative vote is required; in the latter, he is obliged merely to consult his council but not to follow the opinion of the council, even if this. is unani-mous. The superior is to consider seriously the consultive vote of his council, especially if it is unanimous; and he should not depart from a unanimous vote unless he has a reason that prevails over the vote. The superior is judge of the existence and worth of such a prevailing reason. In the chapters of your institute, there is no such distinction of votes. -The sense of your constitutions is simply that the general 'officials do not lose their vote in the chapter 'because of the fact that they no longer hold the general offices after the,ele~tions. Thereforei the adjective "decisive" should-not be in ~he constitutions. The only thing that can be called a decisive vote in your chapter 'is the right of the president to break a tie on the third balloting JOSEPH F. GALLEN Review for Religion, s (c.101, § 1, 1°). Constitutions of lay institutes most rarely give this right to the president in elections. Such a tie is broken by seniority of first profession, but if the religious made their first profession on the same day, by seniority of age. 18. What is the process for obtaining the':vote of a capitular who is sick but in the house where the election is being held? Canon 163 prescribes the physical' presence of the electors £t the election as requisite for a valid vote and excludes as invalid, unless this is permitted .by the constitutions or customs, a vote by letter or proxy. Outside of a most rare and limited exception, the constitutions of lay institutes exclude voting by letter or proxy. Almost universally they admit only the one excep-tion from physical presence given in canon law itself (c. 168), which is as follows. "If an elector is present in the house of the election but. cannot come to the place of election because of weak health, his written vote is to be collected by the tellers, unless ,the particular laws or legitimate customs determine other- :e~dH ~rU::_ ~n::n; r otph:r t ;?t,'r,~ h eP ~Tr:t,y t l~:dcabs:" lids'nvg:t , ri if the elector is confined to the infirmary and the election is being held in .,another building of the same religious house. No reason other than weak health suffices, e. g., if an elector cannot be present in the chapter room because he is ~ccupied with most serious business of the congregation. It is not re-quired that the infirm elector be confined to bed. If the elector car,: write, he. is to write out his vote secretly. If he cannot write, he may express his vote orally or by anyother external Sign to the tellers; and the latter may write outthe vote for the sick or infirm elector. This method is permitted by the code and may be employed unless it is certainly excluded by the constitutions. Many constitutions of lay institutes demand that the" infirm elector be able to write. The tellers are to obtain the vote of such an elector on every ballot. If too great delay would be caused by going to another building for the vote, the chapter would not be obliged to do so. Both tellers, 280 September, 1958 THz GENERAL CHAPTER not the president nor the secretary, are to collect the vote. Canon law does not specify the manner in which the tellers are to carry back the folded vote, and consequently one of them may carry it back in his hand. However, the constitutions or customs frequently specify that it is to be carried back in a closed ballot-box, and some constitutions state that a ballot-box is to be reserved for this case. If there is only one ballot-box, the vote of the infirm elector is to be secured before those of the assembled capitulars, since the votes of the latter should never be taken from the chapter room. A very simple method, found also in some constitutions, is to carry the vote back in a sealed envelope. The envelope is immediately opened, and the folded vote of the infirm elector is mixed with the votes of the others. 19. Since two priests are the tellers, how is the vote of a sick nun to be collected? Two priests are the tellers in the election of a superioress of a monastery (c. 506, § 2) and also of a mother general or re-gional mother of a federation of nuns. Canon 506, § 2, forbids these priests to enter the papal cloister of the nuns. The constitutions more frequently make provisions for the present case by enacting that two of the capitulars are,to be designated by the president as tellers .for the vote of a sick nun. If there is no provision in the constitutions for a monastery election, it is probable that the two priest tellers may enter the cloister to secure the vote of. a sick nun; but the far more appropriate and simple method is for the president to appoint two of the nun .capitulars as tellers for this case. In the election of a mother general or regional mother of a federation, there are two assistant nun tellers, who will also take care of the vote of a sick nun. 20. Immediately before a general chapter, one of the capitulars broke his right arm. He attended the chapter. How could he have voted? The code commands that the votes be secret but not that they be written by all the electors, although the prescription 281 JOSEPH F. GALLEN Review for Religious of burning the votes (c. 171, § 4) supposes that a written vote is the ordinary practice. It is su~cient that the vote be cast by any certain and determined external sign. It is very possible that an elector would not be able to write, as in the present case. Such an elector is not to be deprived of his vote. He should communicate his vote orally to the president and tellers. One of these writes out the vote, shows it to the elector for approval, and then folds and drops the vote in the ballot-box or gives it to the elector to be cast in the prescribed order. This" capitular-may be told to cored up to the president and tellers before or after the others have cast their votes. 21. Our constitutions say: "After all the ballots have been cast, the two tellers shall open the urn, count the ballots before the president, and see whether they correspond with the number of sister electors. If the number corresponds, they shall open the ballots, showin~g them to the president and reading them audibly in the presence of all. If the number of ballots exceeds the number of electors, another vote shall be taken." What is to be done if the number of ballots is less than, the number of electors? By canon law (c. 171, § 3), a balloting is invalid only if the number of ballots exceeds the number of electors. Such a balloting is considered as not having been made a~ all, e. g., if the excess occurs on the first balloting, the next is counted not as the second but as the first balloting. If the votes equal or are less "than the number of electors, the balloting is valid. The latter case means merely that one or somd did not cast a vote in this balloting. This is the norm of your constitutions. Before the Code ofCanon Law, May 19, 1918, the number of votes had to equal the number of electors.~ The balloting was. consequently invalid whe.n "~the number if votes was greater or less than the 'number of electorL l~iany lay institutes still retain. ~his "pre.scriptign in their, constitutions. It 'is td be "'" observ.e.d~ si~e ik is'. not c~ntrary to .but over and: abbve the --cody: i~. 489). It ~ouid-be better to change this prescription to. the::law ~f the code in any revision 6f the constitutions. Cf. ¯ Maro~o, Institufiones .Iuris Canonici, I, n. 635; Coronata, In-~ 282 September, 1958 THE ~ENERAL CHAPTER stitutiones Iuris Canonici, I, ,+n. 236; Parsons, Canonical Elec-tions, 151 ; Lewis, Chapters in Religious Institutes, 115. 22. Our constitutions command that the ballots be burned in the presence of the electors. It is most difficult to do this. May they be burned elsewhere? Canon.171, § 4, enacts that the ballots are to be burned after each balloting or at the end of the session, if there were several ballotings in the same session. It is not sufficient to tear up the ba[lots; they must be burned. Constitutions that command the burning of the ballots after each balloting or in the presence of the electors are not contrary to but over and above the code. However, it would at least very frequently be highly inconvenient, annoying, and even dangerous to burn the ballots in the room where the elections are held. There would therefore p~ractically always be a sufficient reason for burning them elsewhere and in the presence only of the tellers. The loss of time would also be/a .sufficient excuse for burning the votes only after th~ session./Constitutions that assign the burning of the ballots to the secretary must be followed, since they are not clearly contrary to the code. However, the burn-ing is commanded to protect the. secrecy of the votes. Since the tellers have charge of the votes and take the oath of secrecy, it is evidently at least preferable that the burning be done by the tellers. 23. Our constitutions declare: "The delegates shall abstain from either directly or indirectly procuring votes for themselves or for others." Is this the complete canon? No. Canon 507, § 2, extends the prohibition of procuring votes, or electioneering, to all members of an institute, whether electors or not, and with regard to all chapters. 24. If ! sincerely believe that a particular brother is the one most competent for the office of brother general, why cannot I persuade other capitulars to vote for l~im? All the members of an institute, whether electors or not, are forbidden to seek votes to. elect a particular person, or one JOSEPH F. GALLEN Review fo,r Religious rather than another, or to exclude anyone from being elected at any chapter whatsoever. It is forbidden to do so directly, i. e., to seek the votes openly and clearly, or indirectly, i. e., to seek votes in a secret, disguised, or mediate fashion, e.g., by artifices, insinuations, favors, services, 'or promises (c. 507, § 2). It is certainly forbidden to procure votes for oneself (c. 170); for an evil end, e. g., to elect an unworthy or less worthy person, by an evil means, e. g., fraud, lies, threats, violence, insistent plead-ings, pacts, agreements, commands of superidrs;, or by any means that restricts the liberty of the electors. Merely to counsel another to vote or. not to vote for someone is not a restriction of the liberty of an elector, but it would be better to abstain also from this. Some authors hold with probability that the canon does not forbid procuring votes for another provided the end and the means are licit in themselves, e. g., to induce another by sound reasons and from honest motives to v6te for the best qualified, for a better rather than a less qualified p~rson, or for a qualified rather than an unqualified person. The more com-mon opinion is that this procuring also is forbidden, because the wording of the canon is absolute. This latter opinion should also be. followed in prudence, since any procuring of votes is apt /~o cause factions, create parties'determined on their candi-date, produce bad feeling, and disturb the peace and sanctity of the religious life. 'The procuring of votes"does not invalidate a vote or' an election. 25." In our congregation of sisters; may we nominate determined sisters for the various offices before the actual voting for the offices in question? ¯ This may not be done unless it is positively permitted by the particular law of the institute. The Sacred Congregation of Religious does not approve in congregations the proposal or nomination.of determined candidates, and such a practice is almost never found in the constitutions of lay congregations. 284 September, 1958 THE {~ENERAL" CHAPTER This practice at least tends to restrict the.liberty of the electors (Bastien, Directoire Canonique, n. 263). Nomination is found in various forms in some monasteries of nuns, e. g., the newly elected superioress proposes the name for the office of assistant or for all members of the council; three religious are nominated for superioress by the vote of the council, but the electors are free to vote for others; and, in a similar method in at least one federation, a list for the office of regional mother is formed from the previous and secret proposal of three names by each capitular, supplemented by names that the council feels obliged to add. Other religious may be voted for in this last system; but, if elected, they must be confirmed by the mother general and her council. 26. I was a capitular in the general chapter of our congregation of brothers. Before the chapter, I told three brothers the name of the one I intended to vote for,as brother general. I did vote for him, and he was elected. Was my vote invalid because of a lack of secrecy (c. 169, § 1, 2°)? An invalidating lack of secrecy occurs only when a vote is manifested in the very act of voting or at least before the particular balloting is completed and to the greater part of the chapter. Especially when a method of voting such as beans is used, care is to be exercised that the beans are taken and placed in the urn in such a way that others cannot see how the elector is voting. If a vote is invalidated, by a lack of secrecy, the elector may cast another secret vote. Prudence at least gen-erally °forbids an elector to reveal his vote either before or after an election. Neither revelation is certainly forbidden by canon law, but both are prohibited by the law of some con-stitutions. Such a revelation evidently does not invalidate the vote. 27. Is it possible for a member of a lay institute to have been de-prived of active voice? Active voice is the right to vote in a chapter; passive voice is the right to be elected in a chapter. Privation of active voice 285 JOSEPH F. GALLEN l~evicw for Religious occurs when the right to vote is taken away. This can happen by a legitimate sentence of a judge or by the enactment of canon law or the law of the particular institute (c. 167, § 1, 5°). Canon law deprives exclaustrated religious during the time of the exclaustration (c. 639) and apostates from religion, even after their return and after the absolution from the excommuni-cation (c. 2385), of active voice. Active voice is regained by the latter if the penalties of prohibition of legitimate ecclesiastical acts and the privation of active and passive voice have been dispensed. A privation of either right is found only most rarely in the constitutions of lay institutes, e. g., a privation of active and passive voice for voting for oneself or if proven to have canvassed for votes and of active voice if convicted of having violated chapter secrecy. 28. May a presiding superior general reject a proposal to the general chapter merely on his own authority or after consulting his council either before or during the chapter? It is possible that your constitutions give this authority to the superior general before the opening of the chapter. How-ever, this is found most rarely and never after the chapter ~is in session. It ts'to be remembered that the chapter is the supreme authority within the institute. The superior general, even though he presides, is merely a member of the chapter. He does not act as superior in the chapter. Evidently he is to be given the customary respect and reverence, and his proposals and comments merit greater attention and consideration. He should submit all proposals to the chapter committee or com-mittees on proposals. This does not prevent a committee from stating that a proposal should be rejected or referred to the superior general as a matter of ordinary government. To the degree that a committee fails to do this, the chapter, fatigued, frustrated, and irritated by extraneous details, will be rendered less efficient and less effective. When a committee has made its report, the chapter, not the superior general alone, is the judge as to whether a proposal should be accepted oro rejected. 286 Septe~nber, 1958 THE GENERAL CHAPTER VI. Qualities for Election, Etc. 29. Our constitutions affirm: "For secretary, one of the councilors may be elected (provided she be not the first). It is even advisable to elect a councilor to this office, otherwise the secretary would have no voice in the council." If it is so necessary for the secretary to have a vote in the council, why isn't it of obligation to elect one of the coun. cilors as secretary? There is no necessity whatever that the secretary, general or provincial, should be also a general or provincial councilor. She attends all meetings as a confidential secretary and is bound by the obligation of official secrecy. A confidential secretary devoid of any authokity or part in government is certainly noth-ing unusual either in ecclesiastical or secular life. It would frequerttly be very inefficient to elect a councilor as secretary, simply because none of the councilors would have the training or experience for such a position. The councilors are also often somewhat advanced in years; and this is not an asset for the work of a secretary, even in the background of sufficient traifiing and experience. 30. The constitutions of our diocesan congregation state: In regard to the election of the mother general in particular, they must observe the following points: No sister is eligible to this office who is not at least forty years old and ten years professed; only in case of neces-sity is it allowed to elect one who is but thirty-five years old and eight years professed." A priest who'gave us a retreat stated that he c~uld not see how our constitutions agreed with canon law. Was he right? The priest was evidently right. Canon 504 demands legitimacy, at least ten full years of profession in the same institute from the date of first profession, and forty complete years of" age for th~ valid election of a mother general. Your constitutions omit all mention of legitimacy and require only thirty-five years of age and eight years of profession in a case of necessity. Such a necessity would constitute a sufficient reason for asking for a dispensation from the Holy See but would not excuse your institute from the law of the code. The only justification you could have for'the omission of legitimacy and for the norms of thirty-fi.ve years of age and eight years 287 JOSEPH f. GALLEN Review for Religious of profession would be a privilege granted to your institute by the Holy See, which is so unlikely as to be negligible. The only privileges ordinarily encountered in lay congregations are par-ticular indulgences and Masses, and even these are found most infrequently. If you have no such privilege and elect as mother general a sister who lacks any of the three requisites of canon 504, the election will be invalid. The whole wording of your law reveals clearly that it is a norm occasionally permitted by the Holy See in approving constitutions before 1901. This is a probable indication but not a certain proof that your con-stitutions were never conformed to the Code of Canon Law. If this is true, they should be so conformed as soon as possible. Cf. Larraona, Commentarium Pro Religiosis, 7-1926-248, note 244; Battandier, Guide Canonique, nn. 373-74; Schaefer, De Religiosis, n. 466; Creusen, Religious Men and Women in the Code, n. 65, 2. 31. Two articles of our constitutions read: 1. "The superioress gen-eral must be at least forty years of ag-- and must have pronounced her first vows at least ten years before her election." 2. "In order to appoint a sister as provincial superior, she must be at least thirty. five years old and in perpetual vows." Are these two articles complete and accurate? No. Canon 504 demands three personal qualities for the valid election or appointment of any higher superior .of religious men or women, legitimacy, profession for at least ten complete years in the same institute computed from first profession, and forty complete years of age for a superior general and the superioress of a monastery of nuns but thirty complete years of age for other higher superiors, e. g., provincials. Therefore, age is the only varying element in these three qualities. Both of your articles omit legitimacy. This omission may be caused by delicacy but it could be costly, since legitimacy is required for a valid election or appointment. Both articles also omit the prescription that the ten years of profession must be in the same institute, e. g., years of profession spent in another in-stitute before a transfer may not be computed as part of the 288 September, 1958 THE GENERAL CHAPTER required ten years. The second article adds five years, to the canonical age demanded for a provincial, which is permitted and is customary. It is not sufficient, however, that a provincial be merely of perpetual vows. Perpetual profession is made, at the earliest, three and, at the latest, six years after the first temporary profession; but ten full years of profession are demanded by canon law. 32. Our constitutions state that only a sister "born in holy wedlock" is eligible as mother general. Is this accurate? The sense of canon 504 in this respect is evident, i. e, the religious must be legitimate. From the accepted interpreta-tion, it is sufficient that the religious be either legitimate or legitimated. The canon is usually translated as "born of legiti-mate marriage," which is a literal translation, or "of legitimate birth." The second appears to be preferable. The difficulty is caused by the wording of the canon itself. Instead of simply saying "legitimate," the canon reads "born of a legitimate marriage." The translation "holy wedlock" is not a literal translation and is susceptible of the meaning that legitimacy demands conception or birth from a sacramental marriage, i. e., the valid marriageof two baptized persons. A marriage of two unbaptized is certainly not a sacrament; and there is not too much probability, if any, that it is a sacrament in the baptized party in a marriage between baptized and unbaptized persons. A child conceived or born of either of these two types of non-sacramental marriages .would be legitimate, e. g., a girl born of the valid marriage of two Jewish parents, who was later converted and enteied religion, would not be illegitimate. Some Books Received (Continued from page 278) The Catholic Booklist 1958. Edited by Sister Mary Luella, O.P. Rosary College, River Forest, Illinois. $1.00 (paper cover). The Patron Saints. By John Immerso. Society of St. Paul, 2187 Victory Boulevard, Staten Island 1~, New York. 35c (paper cover). 289 Survey oJ: Roman Document:s R. F. Smit:h, S.J. [The following pages will pro.vide a survey of the documents which ap-peared in the .4eta /lpostolicae Sedis (AAS) during the months of April and May, 1958. Throughout the survey all page references will be to the 1958 AAS (v. 50).] The Easter Message IN BEGINNING his Easter broadcast to the world, which he delivered on April 6, 1958 (AAS, pp. 261-64), the Holy Father noted that Easter has always been regarded in the Church as a feast of light; for by the Resurrection of Christ the human race was freed from the darkness of error and sin. In the first creation, the Pontiff continued, light is~presented as the source of all beauty and order in the world; so too in the Re-demption, which may be properly called a new creation, the light of Christ is the primary and indispensable element of the new order; for .no one can attain perfection except ~through Christ and in Christ. If today error, skepticism, deceit, hatred, war, crime, and injustice still continue to exist, it is because modern man has separated himself from the vivifying light of Christ. Nor need it be feared, said the Holy Father, that Christ will halt human progress; like man, God is not satisfied by the mere existence of the world; rather He wishes to see in it a continual progression toward the fullness of truth, of justice, and of peace. Since the light of Christ has been entrusted to the Church, the Vicar of Christ concluded, each member of the Church must see to it that his light shines before men through the good works he performs. And of all possible good. works, the one most needed today is a constant and unceasing effort toward the establishment of a .just peace. After the message inspired by Christ's Resurrection from the dead, it is fitting to place the allocution which His Holiness 290 I~.OM AN DOCUMENTS delivered on March 30i 1958 (AAS, pp. 265-67), to tl~e families of Italian so'ldiers who were killed or lost in war. The Pontiff observed that in such situations the lot of those who are without the faith is tragic; for them the dead are. gone forever, mingled inextricably with the dust of the battleground where they fell. But those with the faith, though their hearts are still sorrowful, find consolation in the divine promise of an immortal life. They know that the souls of the departed are in heaven or in purgatory. In the first case, the dead can assist the living in a way grea.ter than if they were still alive; while in the second case those who are living can still provide their departed with efficacious help. Even those who have disappeared in the war are not com- ,pletely vanished for those who have the faith; they know that 'those who are lost still remain under the eye of an all-loving and all-powerful God with whom they can intercede for the welfare of/.the loved ones who have never returned. In con-clusion ;the Pope emphasized that between his listeners and their loved ones there exists an indestructible union, that of the communion of saints. For Priests, Seminarians, and Religious ~On October 27, 1957 (AAS, pp. 292-96), the Sacred Congregation of Seminaries and Universities issued a letter to all ~local ordinaries concerning the fostering of the Latin language among priests and seminarians. The knowledge of Latin, the letter pointed out, is proper to a priest, for this is the language he will use in performing those sacred duties in which he is the representative of Christ. Nevertheless, there is considerable evidence that the knowledge of Latin among priests is decreasing notably. For this reason the Sacred Congregation has seen fit to issue a booklet wherein are gathered together all the pro-nouncements of recent popes on the matter of Latin and the priest. (In a footnote to the letter th~ titles of two booklets sent to local Ordinaries are given: Summorum Pontificum cum 291 R. F. SMITH Review for Religious de humanioribus litteris tum praesertim de Latina lingua docu-menta praecipua and II Latino lingua viva nella Chiesa.) The letter then proposed various practical remedies for meeting the situation, the first and most important of which is to see that the teachers of Latin in seminaries are carefull}; selected and well trained. Secondly, seminarians should begin their study of Latin from the very start of their training and their reading should include not only classical authors but also Latin authors of other times; in this way they will be able to see that Latin is not a dead language but that under the pro-tection of the Church it has always been an instrument ot: human wisdom and culture. Thirdly, all seminarians should be given ample time for the cultivation of their knowledge of Latin. 'On April 11, 1958 (AAS, pp. 282-86), the Holy Father addressed the members of the Congress of Studies on East-ern Monasticism, remarking that monasticism flowered after the end of the persecutions, since generous souls desired this ~ orm .of perfection as a sort ot: voluntary martyrdom destined to replace the martyrdom of blood. He also noted that the religious state of perfection in all its essential elements, came into being in the East, so that "eastern monasticism is at the origin of all Christian religious life and its influence is felt even today in all the great religious orders. The spirituality of the desert, he continued, that form of the contemplative spirit which seeks God in silence and in abnegation, is a pro-found movement of the spirit which never ceases in the Church. The Pontiff concluded by urging his listeners to pursue their studies ofeastern monasticism so that from day to day the origi.ns and principal characteristics of that monasticism become better known. Under the date of April 3, 1958 (AAS, pp. 312-18), His Holiness sent a letter to the religious of Portugal who had con-vened in Lisbon for a congress concerning the states of per-fection. In the beginning of his letter the' Holy Father 292 September, 1958 ROMAN DOCUMENTS reviewed the history of ~P0rtugal, showing how the history of that country could not be written without including the work of religious throughout that history. He also remarked that where the religious state is lacking, Christian life can only rarely achieve that perfection that should be a characteristic note of the Mystical Body of Christ on this earth; accordingly, the religious state, radiant and splendid with the practice of virtue, is an essential element in the Christian development of each diocese. The Vicar of Christ then turned to a consideration of the problems of adapting older forms of religious life to modern conditions. Such adaptation will be possible only if every religious, novice as well as professed, knows the dis-tinguishing marks of his own institute; moreover, religious must be trained to distinguish between what is necessary and unchangeable in their institute and what has been added in the course of time and should be adapted to changed condi-tions. However, he pointed out, these latter elements should not be discarded simply because they are old but only to the extent that they hinder or prevent greater good. The Pontiff urged his listenersto work univaveringly for an increase in religious vocations in Portugal. He concluded his letter by reminding the recipients that contemporary life requires religious who are eminent by reason of piety, virtue, and learning and by urging them to do once more what the religious of Portugal have done so eminently in the past: to bring the light of the gospel to many peoples of the world. Moral Problems in Psychology On April 10, 1958 (AAS, pp. 268-82), the Roman Pontiff spoke to the members of 'the Thirteenth Congress of the International Society for Applied Psychology. In the first part of the allocution, the Pontiff defined personality as the psychosomatic unity of man in so far as it is determined and governed by the soul. After. elucidating each part of this definition, he went on to delineate the most important traits 293 R. F. SMITH Review for Religion,s of personality from the moral and religious viewpoint. The firs: of these characteristics is that the entire man is the work 6f the Creator; by .creation man is similar to God, and in Christ he has received divine sonship.~ These, he remarked, are data that psychology cannot neglect; for they are realities, not imaginary fictions, guaranteed as they are by the infinite mind of God. The second characteristic of human personality is that man has the possibility and the obligation of perfecting his nature according to the divine plan, while the third characteristic noted by His Holiness was that man is a responsible being, capable of shaping his conduct according to moral rules. Finally, in order to understand human personality it must be remembered that at the moment of death the human soul remains fixed in the dispositions acquired during life. The psychologist must remember this, since he is dealing with acts which contribute to the final elaboration oi: the personality. In the second part of his discourse, the Pope took up the morality of various techniques of testing and investigating psychological matters. The aim of psychology, which is" the scientific study of human attitudes and the healing of psychic sickness, is praiseworthy, he asserted; nevertheless, it cannot be said that the means adopted are always justified. Morality teaches that the exigencies of science do not justify any and all techniques and methods; these latter must be submitted to the moral norms of right action. The Pope then considered the rights of the subject who undergoes psychological treatment or experimentation. The contents of the subject's psyche, he noted, belong to the subject. It is true that by the way he acts and comports himself he already reveals some part of his psyche and these data the psychologist can use without any violation of the rights of the subject. But there is another part of the psyche which a person wishes to preserve from the knowledge of others; likewise, there are psychic regions which the subject himself is unaware 294 September, 1958 ROMAN DOCUMENTS of; into. such intimate regions of the psyche no one may pene-trate against the will of the subject. If, however, the subject freely gives his consent, the psychologist may in the majority of cases enter into the recesses of the subject's psyche without violating any moral law. It must, however, be remembered that the subject does not have unlimited power to grant access to his innermost psyche. The subject, for example, cannot grant .access when that access would involve the violation of the rights of a third party or the ruining of an individual or collective reputation. Nor does it suffice in such cases to say that the psychologist and h~is assistants will be bound to keep such things secre_t; for there are some matters (for example, the secret of confession) that can never be revealed. The Vicar of Christ then asks what is to be thought of a person who out of a spirit of heroic altruism offers himself for any and every type of psychological experimentation and investigation. His Holiness replied to this question by saying that since the moral value of a human action depends primarily on its object, heroic altruism can never justify psychological procedures that are morally evil by reason of their object; if, however, the object is gcJod or indifferent, then such heroism will increase the moral worth of the action. The Holy Father then turned to consider whether the general interest and public ~authority could permit the psycho-logist to° employ any and all methods of probing the humar~ psyche. He replied that the f~lct that immoral procedures are. imposed by public authority does not make such procedures licit. As for the question whether the state can impose psycho: logical tests and examinations on individuals, the Holy Fa'ther referred to his allocutions of September 43¢1952, and of Sep-tember 30, !954.; moreover, .he~ pointed out that, with regard to the impo.s.ition of such tests on ,children.: ando,minors,, the .s.tate must also take account of. the rights of,th0se who .have more immediate authority over the education-.of children, that is, the family, and the Church. 295 R. F. SM~H Review for Religious The third and concluding section of the allocution was devoted by the Pontiff to a consideration of some basic moral principles. In developing this section the Holy Father remarked that there are three types of immoral action. The first type. consists of those actions the constitutive elements of which are irreconcilable with moral order; such action, it is clear, may never be licitly performed. Hence, since it is part of the moral order that man should not be subject to his inferior instincts, any tests or techniques of investigation in psychology that involve such submission are immoral and must not be employed. The second type of immoral action includes those actions which are immoral not because of any of their constitutive elements, but because the person acting has no right to such action. Thus, for example, it is immoral to penetrate into the consciousness of anyone, unless the subject gives the investi-gator the right to do so. The third type of immoral action includes those actions which arouse moral danger without, a proportionate justifying cause. Psychologists, then, may not use methods and techniques of investigation that arouse moral dangers unless the reasons for utilizing such methods are proportionate to the dangers involved. The Pontiff then concluded his allocution by expressing the hope that his listeners would continue their efforts to penetrate further into the complexities of the human personality, thereby aiding men to remedy their defects and to respond more faithfully to the sublime designs which God has for each individual. Five Addresses to Groups of Italians The first of these addresses was delivered by the Holy Father on March 9, 1958 (AAS, pp. 205-12), to thirty thousand Neapolitan workers massed in the piazza in front of St. Peter's in Rome. He pointed out to the workers that a large number of the people of their region were living in subhuman con- 296 Septe~n bet, 1958 ROMAN DOCUMENTS ditions, stressing especially the lack of adequate housing in that region and the prevalence there of unemployment. In spite of this, h~wever, he noted that the southern part of Italy has always resisted the false promises of atheistic materialism, thus proving at once the solid foundation of their religious attitudes and their innate sense and appreciation of the spiritual values of life. He urged his listeners to press on with the economic betterment of the south of Italy, but also warned them that such improvements would be of little value unless they were accompanied by a parallel spiritual and moral growth. History, he. asserted, shows that material prosperity, unless guided by human wisdom and by religion, is often the first step toward decadence. Ten days later on March 19, 1958 (AAS, pp. 212-16), the Pontiff addressed an even more imposing audience, this one consisting of 100,000 young Italians, members of Catholic Action. He told his listeners that their presence in the pia~zza of St. Peter's was irrefutable proof of the indestruct-ible and dynami~ vitality of the Church. Then he urged his listeners to reflect on the springtime of history that God is preparing for the world and for the Church. Certainly, he said, the world has just passed through a terrible period of history, but a Christian knows that God will always draw good from evil. The material life of mankind, he noted, though not without its miseries, is steadily climbing higher. Intel-lectually, too, there is constant growth; automation gives promise of releasing men for the pursuit of intellectual matters; while technical progress is permitting the wider and easier diffusion of human culture. In social matters, finally, the same note of progress can be seen. Now for the first time since the birth of Christ, men are conscious not only of their interdependence but also of their stupendous unity, thereby becoming more and more prepared to see themselves as the Mystical Body of Christ. In spite, therefore, of the storms and winds that still exist, it can safely be thought that the long hard winter of history is 297 Review for Religious now drawing to a close and that there is beginning a spring-time that is prelude to an age which will be one of the richest and most luminous in mankind's history. On March 23, 1958 (AAS, pp. 216-20), the Holy Father addressed a group of Romans whose native place was the Province of Picena. He told them to be proud of their regional traditions and characteristics, but also reminded them that they should love their entire country for Italy has con-tributed munificently to the patrimony of the world and she, more than any other country, is closely linked with the work of Christ. Love of country, however, can itself degenerate into a dangerous and exaggerated nationalism. Hence, he advised his listeners to open their vision to the entire world by becoming intensely aware of that supreme reality which is the Church. Italian agricultural workers composed the audience before whom 'Hi~ Holiness spoke on April 16, 1958 (AAS, pp. 287- 91). "Pointing out to them that each Christian has his own place in the Mystical Body of Christ, he recommended that each of his listeners strive to perform his function in that Body perfectly, sit~ce Christians can be assured that any type of life, if it is lived as it should be, is equivalent to the perfect accom-plishment of a sacred duty and is an act of authentic service and love of God. The last of the five addresses to Italians was given by radio message on April 24, 1958 (AAS, pp. 326-30), to the inhabi-tants of the island of Sardinia. The Holy Father congratulated the Sardinians on the increase of material prosperity which they have achieved since the war, warning them, however, that they must not seek to "modernize" spiritual values on the mistaken grounds that Christian ideals of action are now outmoded. He concluded his message by exhorting them to do all in their po,~er to achieve a perfect social order on their island. Miscellaneous Matters On April 26, 1958 (AAS, pp. 318-22), the Holy Father addressed the participants in the Fourth Congress of the Italian 298 September, 1958 ROMAN DOCUMENTS Federation of Women's Sodalities of Our Lady. Recommend-ing that they take Mary as the model of their life and action, he showed them how Mary can teach them to act for the Church. The Blessed Virgin, he said, was present at the beginning of the Church on Pentecost and since then she has never ceased to watch over that Church. A good sodalist must imitate Mary in this and become convinced .that Christian perfection cannot be achieved without preoccupation with the needs of others. Finally, the Pontiff encouraged his listeners to make a careful study of the doctrine of the Mystical Body, since men today are ready to listen to a teaching which considers all humanity as but a single body with a single heart and a single soul. On April 13, 1958 (AAS, pp. 286-87), the Pope ad-dressed a group of delegates from French Africa, praising their efforts for the industrial development of Africa. He stressed the urgency of the economic develolSment of Africa on the grounds that in the modern world underdeveloped countries cannot enjoy complete freedom. Four documents published in AAS during the period under survey were concerned with the beatification of Teresa of Jesus Jornet y Ibars (1843-97), virgin, foundress of the Congregation of the Little Sisters of the Helpless Aged. Or~ January 7, 1958 (AAS, pp. 230-32), the Sacred Congregation of Rites approved the two miracles needed for her beatification; later, on March 28, 1958 (AAS, pp. 332-33), the same con-gregation affirmed that it was safe to proceed with the beati-fication. Accordingly, on April 27, 1958 (AAS, pp. 306-9), the Holy Father issued an apostolic letter proclaiming her beatifica-tion; and the next day (AAS, pp. 322-25) he delivered an allocution on the new Blessed to those who attended the beati-fication ceremonies. In the allocution he stressed three char-acteristics of her life: her tender devotion to the Blessed Virgin which she drew from her association with the Carmelites; her charity for 6thers, especially for the poor, which was of Fran- 299 R. F. SMITH ciscan inspiration; and her simple and tranquil abandonment to the will of God, which she learned from the author of the Spiritual Exercises. During the period surveyed the Sacred Penitentiary re-leased the text of four prayers composed by the Holy Father. The first of these prayers (AAS, pp. 235-36) was composed to. be recited by members of the armed forces of the Republic of Argentina; the second of them (AAS, pp. 334-35) is intended to be recited by young girls; the third prayer is a prayer to be recited by workers to St. Joseph the Worker; and the fourth prayer was composed to be recited by prisoners. Each of the above prayers carries an indulgence of three years whenever the prayer is recited devou, tly and with contrite heart by the persons for whom the prayer was intended. The last two documents to be consideied are concerned respectively with the Church in Columbia and in Canada. On October 23, 1957 (AAS, pp. 224-25), the Sacred Congrega-tion of the Consistory gave definitive approval to the statutes governing the national episcopal conference of the Republic of Columbia. By a decree of November 21, 1957 (AAS, pp. 232-34), the Sacred Congregation of Seminaries and.Universi-ties canonically established the Catholic University of Sher-brooke in Canada. The local ordinary, the archbishop of Sherbrooke, was named the Grand Chancellor of the new university. OUR CONTRIBUTORS BARNABAS MARY AHERN, formerly professor of Scripture at the Passionist House of Studies, Chicago, Illinois, is at present com-pleting post-graduate requirements for a doctorate in Sacred Scripture in Rome. RICHARD P. VAUGHAN, an assistant professor of psy-chology at the University of San Francisco and d staff member of the McAuley Clinic, St. Mary's Hospital, is currently engaged in psycho- .therapy with religious men and women. JOSEPH F. GALLEN is professor of canon law at Woodstock College, Woodstock, Maryland. R. F. SMITH is a member oi: the faculty of St. Mary's College, St. Marys, Kansas. EDWARD HAGEMANN is spiritual director at Alma College, a theologate for Jesuit scholastics, at Los Gatos, California. 300 I-low Should Mental Prayer Be Practical? I::dward Nagemann, S.J. o NCE I ATTENDED a conference on prayer in which the speaker undertook to show. how mental prayer is made practical. In a contemplation on the hidden life, he said, we picture our Lord sweeping the house--his care, His modestly, His simplicity. Let us draw from this the resolve: in imitation of Christ I shall sweep my room today at such and such an l/our. No one will deny that such prayer is practicalmwith a ver~gear~ce. But is this the full meaning of that "practical prayer" on which spiritual writers unanimously insist? This we may reasonably doubt. That mental prayer should be practical in some sense is unquestionable. To concern oneself in daily prayer with pious thoughts and movements of the will and yet, day after day, to permit voluntary failures in charity and obedience smacks of illusion. These interior convictions, these acts of the will must in some way flow into action and radiate their influence on one's daily life. Here is where the problem lies. How can we make prayer practical in this way? No simple answer, it seems, will serve as a catchall. Muck "depends, for example, on the state or stage of prayer one has reached. Alphonsus Rodriguez, who wrote primarily for young religious in the early years of their formation, warns us that we must not be satisfied with drawing from meditation a general desire of serving God but should come down to particular in-stances in our life when we can practice such and such .a virtue. (Practice of Perfection and Christian Virtues, 1929, p. 335). This, he states, is one ot~. the chief fruits to be gathered from meditation on the sacred Passion (II, p. 514). Practical prayer 301 EDWARD HAGEMANN Review for Religious in this sense is eminently suited to the audience Rodriguez pri-marily has in mind. Li3uis Lalleman~, on the other hand, was a tertian instruc-tor. Those whom he instructed had been in religion for ten years at the very least and were, therefore, somewhat experi-enced in mental prayer. Moreover, he was giving instruction also for the future lives of his hearers. Dealing with "practical prayer" in the Society of Jesus, Lallemant says, It is an error in prayer to constrain ourselves to give it always a practical bearing. We excite and disquiet ourselves in resolving ho~J we shall behave on su~Ch and such an occasion, what acts of humili.ty, for example, we shall practice. This way of meditating by consideration of virtues is wearisome to the mind, and may even possibly produce disgust. Not but that it is well to do this when we pray, to foresee occa-sions and prepare ourselves for them; but it should be done with free-dom of mind, without refusing to yield ourselves to the simple recollec-tion of contemplation when we feel ourselves drawn to it. (The Spiritual Doctrine of Father Louis Lallemant, 2nd. Princ., Sec. II, Chap. IV, Art. 1) We have here hit upon one of the differences between dis-cursive prayer and contemplation. This latter is not necessakily mystic in the strict sense. It is called, among other names, the prayer of simplicity, the prayer of faith, the prayer of simple recollection. In it, seeing by faith, we look and love. We may be taken up just with the Person of Christ and not with His virtues, arid there is no necessary turning back on ourselves,' The hour of prayer may pass without any reflex act on our-selves or any resolution being formulated. Yet the passing of an hour in the presence of the One we love tones up the whole spiritual man so that the entire day is influenced although we cannot say afterwards that this or that good action Was dhe directly to our hour of mental prayer. Archbishop Goodier has some words very apropos of this. The whole purpose of Illuminative prayer . . . is to make 'the super-natural life more and more a reality . If the supernatural thus becomes our atmosphere, our horizon, in prayer, then in ordinary life it must have its effect. This will follow, and in the actual experience of those who live by such prayer it does follow, even if no "application," no "res-olutions" whatsoever are made. If my life has been really with Christ for an hour, and if my soul all the t(me, no matter with what distractions 302 September, 1958 PRACTICAL MENTAL PRAYER? and pre-occupations of mind, has really been trying to express itself in some way to Him, then, not only for that hour, but for the rest of the day the knowledge of that person will abide. (An Introduction to the Study olr Ascetical and Mystical Theology, 1938, pp. 169-70). Goodier is but following in the footsteps of another Jesuit, a great master of the science of prayer, Jean de Caussade. In an answer to the question what becomes in this kind of prayer of the resolutions which one is accustomed to make dur-ing meditation, De Caussade replies: "There is another time for making these; the time of recollection is not fitted for this. . . Besides, usually as a result of this recollection, one finds oneself in all circumstances well disposed towards the practice of good and the dispelling of evil; and therefore much better equipped to keep those good resolutions that one formerly made without great effect." (On Prayer, 2nd. ed., 1949, p. 206) In discursive prayer the immediate end is the practice of some particular virtue. In the prayer of simple recollection the immediate end is union with God. The ultimate end, of course, is--must be~the practice of virtue. There is no necessary looking at self, no examination of self, no reflex acts. One looks at God. The acts are direct. As St. Francis de Sales says: There are souls who r~adily double and bend back on themselves, who love to feel what they are doing, who wish to see and scrutinize what passes in them, turning their view ever on themselves to discover the progress they make . Now all these spirits are ordinarily subject to be troubled in prayer, for if God deign them the sacred repose of his presence, they voluntarily forsake it to note their own behaviour therein, and to examine whether they are really in content, disquieting themselves~ to discern whether their tranquillity is really tranquil, and their quietude quiet; so that instead of sweetly occuping their will in tasting the sweets of the divine presence, they employ their understanding in reasoning upon the feelings they have; as a bride who should keep her attention on her wedding-ring without looking upon the bridegroom who gave it to . her. (Treatise on the Love of God, 1942, p. 259) Actually, at the end we may wonder if we have a good meditation. This may be a good sign, for as St. Francis de Sales says, "He who prays fervently knows not whether he prays or not, for he is not thinking of the prayer which he makes but of God to whom he makes it" (Treatise on the 3o3 EDWARD HAGEMANN Review for Religious Love of God, p. 391). Here en passant we may point out the importance of a brief recollection after the prayer is over. In it we see how we have done, if any carelessness crept into the prayer itself or into the preparation before. We thank God for what He has enabled us to do, and we note the general direction our prayer has taken. All that we have said brings out an important truth in spiritual theology. It is this: spiritual perfection is measured by the love that is in a soul, i.e., by both affective and effective love. St. Francis de Sales explains these two loves for us: By affective love we love God and what he loves, by effective we serve God and do what he ordains; that joins us to God's goodne.ss, this makes us execute his will: The one fills us with complacency, benevolence, ydarnings, de-sires, aspirations and spiritual ardors, causing us to practice the sacred infusions and minglings of our spirit with God's, the other establishes in us the solid resolution, the constancy of heart, and the inviolable obedi-ence requisite to effect the ordinances of the divine will, and to suffer, accept, approve and embrace all that comes from his good pleasure; the one makes us pleased in God, the other makes us please God. (Treatise on the Love of God, p. 231) Now it will always be safer to judge of the perfection of any soul by its effective love, i.e., by its virtuous life, for this will be a proof that the affective love is genuine. This is what the Church does in the inquiries leading up to canoniza-tion. Nevertheless, the perfection of one's spiritual life will depend primarily on affective love. This affective love is not a movement of the affections that arises spontaneously within us without any consent of our free wills; but it consists of acts freely admitted, both acts of the love of God and acts ¯ of the other virtues aroused out of love for God. Now, this is precisely what occurs in contemplation. We look and love. This loving consists sometimes of a single act lasting a certain length of time, sometimes of consecutive acts of the love of God for Himself or of the other virtues aroused by and clothed, so to speak, in love. As these are direct, not reflex acts, they are almost imperceptible When perceived, it is only in a 304 September, 1958 PRACTICAL MENTAL PRAYER? confused manner~ The effects, however, of this kind of prayer are most perceptible. They are good works. An eminent theologian, Joseph de Guibert, S.J., in his treatise, "Perfection and Charity," has these pertinent words: "One cannot immediately condemn as useless those general im-pulses of the love of God (e.g. in mental prayer) which are not immediately followed by some practical conclusion or resolve. If these are true movements of love, that is, not merely emotional but elicited by an act of free will, then they are meritorious in themselves and can greatly contribute to the increase of the dominion of charity over one's whole life." (The Theology of the Spiritual Life," 1953, p. 55) These words are but an echo of the strong statement of Lallemant: "We should regard as practical, and not purely' speculative, such exercise of prayer as disposes the soul to charity, relig-ion and humility, etc., although the affection remains within the soul, and does not express itself in outward a~ts" (The Spiritual Doctrine of Father Louis Lallemant, 2nd. Princ., Sec. II, Chap. IV, Art. 1). We see the importance of this affective love stressed in the third week of the Spiritual Exercises of St. Ignatius. At the end of the second w~ek the resolution or "election" has been made. The important thing now is to strengthen oneself so that one will be .ready to carry it out. In other words, the third week, as well as the fourth week, is to confirm the resolu-tion. Now, what St. Ignatius wants, in this week is told us in the third prelude of every contemplation, "To ask for what I want. It will be here grief, feeling and confusion because for my sins the Lord is going to the Passion." If I affectively love Christ in His sufferings, I shall more readily show my effective love for Him in action. What holds in a retreat holds also in general for medi-tation on the Passion. In a meditation on the crowning of thorns, Archbishop Goodier says: "Throughout meditation on the Passion there is little need to look for application; its own 305 EDWARD HAGEMANN Revicw for Religious dead weight should be enough, pressing down on us as it pressed down on Him; in scenes such as this, in particular, we need do no more than try to realize what they contained; to do so is to grow in sympathy, and sympathy is love." (The Crown of Sorrows, !.932, p. 92) To conclude. We have considered the two extremes in ordinary mental prayer: discursive and contemplative prayer. We have seen that both of these are practical. Between these two kinds and also in these two kinds themselves, there are as many stages and degrees as there are people making mental prayer. Because of temperament, training, family and educa-tional background, physical condition, etc., some people tend more to reflection, others more to acts of' affection. Some have more problems, psychological and spiritual, than others. All this influences mental prayer and the practical turn it will take. Moreover, as one progresses in prayer, it will always be toward simplification both in the thought process and in the affections. In addition to all this, it must never be for-gotten that mental prayer is--prayer. It is not just thinking and reflecting, examining self and making resolutions. As Father Edward Leen puts it: "It must always be remembered that return upon ourselves is not the essential activity and such return must be interwoven with abundant petition for Divine Light. Any concentration on self not directed and controlled. by a supernatural impulse and movement of grace is likely to beget mere natural activity if not degenerate into morbid self-analysis." (Progress Through Mental Prayer, New York, 1947, p. 182, note 6) ¯ We are to make progress, then, in perceiving more clearly and readily the touches of grace and in following its attrac-tions as to the choice of both the matter and the manner of our mental prayer--and all without anxiety. As a result we shall notice within ourselves a gradual growth in gentle pa-tience, a deepening of peace, and a desire more and more to do God's will--a complete surrender to His good pleasure 306 September, 1958 ]~OOK REVIEWS everywhere and in everything. Mental prayer is not an end in itself but a means by which we prepare ourselves to serve God better. That prayer, then, is practical that helps us to this preparation. As Our Lord expressed it, "By the fruit the tree is known" (Matt. 12:33~. De Caussade sums it up thus, "All prayer which makes us holy, better or less wicked is surely good, for it is just a means of sanctification" (On Prayer, p. 202). And somewhat more fully in his other work: "All prayer that produces reformation of the heart, amendmen~ of life, the avoidance of vice, the practice of the evangelical virtues and the duties of one's state, is a good prayer" (Aban-donment to Divine Providence, 1921, p. 140). Book Reviews [Material for this department should be sent to Book Review Editor, REVIEW ~FOR RELIGIOUS, West Baden College, West Baden Springs, Indiana.] THE PRACTICE OF THE RULE. By Louis Colin, C.SS.R. Translated from the French by David Heimann. Pp. 250. The Newman Press, Westminster, Maryland. 1957. $3.75. At first glance The Practice of the Rule might appear as just another book on religious perfection within the cloister. However, the book distinguishes itself fiom most of those of similar bent by treating at length an area of religious life which more fre-quently than not receives only passing mention from ascetical authors. Father Colin attempts to give "a complete and precise synthesis of the practice of the rule: its nature, its necessity, its enemies, its developments, its prerogatives." By more than a mere expository presentation, the author proposes to instill a love of the rule that will motivate the religious to an-exact and a generous practice of his order's institute as manifested by his observance of the rule. A brief introductory chapter presents the reader with a clear analysis of the fundamental character and primacy of an interior practice of the rule, the source of any sincere exterior observance. "Once again: the value of observance is measured less by its exterior rigor than by its spirit. The man whose practice of the rule is as 307 BOOK REVIEWS Review for Religious regulated and exact as a clock will have less virtue than another who is less regular but more spiritual in his obedience." The six following chapters treat in detail the interior practice which must perforce regard the rule with faith, confidence, and love. Faith in the rul~ is demanded because of the holiness and the authority of the rules themselves. Confidence in the rule depends on two factors: "conviction--hoping for everythihg from the practice of the rule; and fear--dreading everything from the violation of the rule." Love of the rule is "the most perfect and most necessary" force in interior practice of the rule. An interior practice rooted in deep faith, firm confidence, and genuine love leads riaturally and logically to regularity, that is, the exterior practice of the rule. "The Fine Points of Observance" and "The Martyrdom of Observ-ance" contain the author's views on this external observance. The final chapters discuss the enemies of both interior and exterior practice, progress in religious obgervance, and the advantages both to the individual and to the religious order which God has attached to perfect regularity. "Father Col~n" develops the subject clearly and forcefully. Prob-ably, as he himself suggests in the forward, the quotations are too numerous and, though they are "not without justification," could be fewer in number. The style is easily comprehended and befitting a tgpic of this nature. At the same time, credit is due David Heimann, whose translation from the French leaves little to be desired. Regrettably, perhaps, Father Colin feels compelled to observe that rule violations, "when they are unjustified, are never entirely free from sin." Apart from the fact that some moyalists dispute this, the employment of such a motive for rule observance.bespeaks in a sense a certain lack of confidence in the generosity and sin-cerity of ihdividual religious who, p~esumably, without such a motivation would fall into a wholesale disregard of the rule. In other places throughout his book, however, Father Colin definitely appeals to these two virtues--generosity and sincerity--as a solid foundation upon which true religious regularity rests. Consequently,. his treatment of the sinfulness of rule violations need not obscure the otherwise lofty motivation he presents. The Practice of the Rule not only is profitable for private reading and study, but also has value as public reading during times of retreat, of renovation of vows, or on days of the monthly recollection.--Rds~gT E. MuggAv, S.J. 308 ,September, 1958 BOOK REvIEWS THE GOLDEN DOOR. The Life of Katherine Drexel. By Katherine Burton. Pp. 329. P. J. Kenedy & Sons, 12 Barclay Street, New York 8. 1957. ~3.7~. This biography offers an interesting factual account of the background and activities of Mother Katherine Drexel, foundress of the Sisters of the Blessed Sacrament for Indian and Colored People~ Tl~e second of three daughters of Francis Drexel., Jr., a promi-nent banker of Philadelphia, Mother Katherine spent the early years of her life enjoying the usual privileges, which great possessions afford. The formality of frequent social events in the town house was succeeded each summer by the pleasant days of leisure at the family's "country estate. Various visits or excursions while at home and extensive travel abroad, especially in Europe, complemented her formal education. The most important part of h.er heritage, how-ever, was thee deep Catholic piety and admirable charity which were so characteristic of her parents. One result of the innumerable visits of members of the hierarchy and missionary priests seeking financial aid for their work was the interest in the plight of the Indians and Negroes aroused in Mother. Katherine. Her concern increased as she learned of the manner in which these Americans were neglected and even deprived of their rights, by their government. While seriously co.nsider'ing her vocation, an audience with Pope Ldo XIII strengthened her decision to devote her life as well .as her wealth to these unfortunate Ameri-cans. This led to the establishment of a new congregation of sisters devoted exclusively to the Indians and colored people. After he.r own religious training under, the guidance of the Sisters of Mercy had be.en completed, the story of her life is, to a great extent, the story of successive trips:, to Rome in order to hasten the approval of hero congregation; to each mission, church, or school to inspect and direct operations. She established "three houses of social service and one mission center, many rural schools, eigh~ of them supervised by her sisters, sixty-one other schools-- twelve high schools, forty-eight elementary schools--and Xavier University, the first Catholic university ' in the country for its Negro citizens." A long life filled .with the hardships of travel and multiple administrative duties was terminated after a serious lingering illness. Mother Katherine died in 1955 at the age of ninety-six. 3O9 BOOK R~-TIEWS Review for Religious Love is expressed in deeds. And Katherine Burton has rightly recalled in an excellent manner the outward deeds of Mother Katherine. This reviewer found the general pattern of visits and trips somewhat tedious, but much less so than what Mother Katherine herself must have experienced. What is implicit in the deeds could have been, perhaps, made mo~e explicit by allowing Mother Katherine to express herself at greater length on various occasions. But perhaps a companion volume is planned to give us a more penetrat-ing study of the interior life and spirit of this remarkable handmaid of the Lord. The book i~ recommended reading for all. h JOHN W. MACURAK, S.2. KNIGHTS OF CHRIST. By Helen Walker Homan. Pp. 486. larentice. Hall, 70 Fifth Avenue, New York 11. 1957.$12.50. In this handsome and expensive volume forty-five Catholic orders of men pass in review. Instead of trying to be exhaustive, ¯ Mrs. Homan has chosen to present the oldest orders and/or those best represented in the United States today. Nece, ssarily, readers. will be disappoii~ted by the omission of groups they are interested in. Positively, however, the result is good: instead of very brief entries on every group in existence today, there are substantial essays of roughly ten pages, a length that allows Mrs. Homan some room to describe each oiae's historical origins, its peculiar spirit, and its work in the United States. My one regret is that space could not be found for at least one representative of eastern monasticism. Furthermore, Mrs. Homan has successfully carried through the difficult task she assigned herself. She has consulted the proper solid sources; the book is not a rosary strung with legends. Her statistics seem up-to-date and reliable (although I know of no other source for 4,000,000 Franciscan Tertiaries in 1947). She maintains a decent proportion both between essays and between the various parts of each essay. By its very nature, such a volume is bound to seem repetitious in style and content to the reviewer who reads it in a rather short space of time. At appropriate times of the year, however, each chapter would make interesting and profitable reading, say, in the dining rooms of thbse communities which have reading during meals.~W. P. KROLIKOWSKI, S.J. 310 September, 1958 BOOK ANNOUNCEMENTS THUNDER IN THE DISTANCE. The Life of P~re Lebbe. By Jacques Lederq. Translated from the French by George Lamb. Pp. 322.' Sheed and Ward, 840 Broadway, New York 3. 1958. His Belgian parents had English associations, so even in Ghent they called little Frederick Lebbe (1877-1940) Freddie. But early in life he interested himself in St. Vincent de Paul and China and, accordingly, called himself Vincent Lei Ming Yuan. We are told that the Chinese name means "Thun~[er in the Distance." The name turned out to be symbolic of not only the cannonfire and aerial bombing over his China as he was leaving that dear land for God, but also of the rain of grace in China during his thirty-nine years as Chinese citizen and missionary. Qery fdw books are so worth giving to any foreign missionary anywhere as this very beautifully written life. Any foreign missionary can learn wha.t he or she should be by reading this inspiring and amazing story of how little Phre Lebbe made himself a model.~6~ any missionary, clerical, religious, or lay. Any refectory audience interested in some entertaining, in-spiring, amazing history of the Church must hear this book read. The amazing part of the book is the opposition from really good men, priests and bishops, to the unequivocal directives of the Holy See that missions foster vocations among their converts. Since vocations mean priestsand religious, priests and religious mean bishops and. superiors, this means Asiatics and Africans over Europeans. Thanks be to God for the great missionary encyclicals of Popes Benedict XV, Pius XI, and Pius XII and for the very considerable part little P~re Lebbe had in giving the Church her now several hundred Chinese and Japanese and Indian ~nd Negro bishops and cardinals! Thanks be to God for the International Catholic Auxiliaries of Chicago and elsewhere whom Father Lebbe's great organizational ability gave us for the formation of good lay apostles.--PAuL D~NT S:J. BOOK ANNOUNCEMENTS BENZIGER BROTHERS, INC.,. 6-8 Barclay Street, New York 8, New York. Teach Ye All Nations. By Edward L. Murphy, S.J. Here is an excellent introduction to missiology. The problem of the missions is viewed from many angles and is presented in its proper perspective. Consequently, it is an appeal for the missions that is different. 311 BOOK ANNOUNCEMENTS Review for Religious Instead of pointing out the desperate needs of the missions, it sets forth the theology of the. missions, not for theologians but for the general reader. Anyone who reads this book and applies its doctrine to himself will become mission minded aad do his share in carrying out our Lord's injunction: "Teach ye all nations." Pp. 234. $2.7L THE BRUCE PUBLISHING" COMPANY, 400 North Broadway, Milwaukee 1, Wisconsin. Religious Men and Women in Church Law. By Joseph Creusen, S.J. Sixth English edition by Adam C. Ellis, S.J. This is not a reprint but a completely revised edition of a classic volume. Seven appendices greatly increase its value. There you will find the list of questions for the quinquennial report; a summary of the la~ regarding .diocesan congregations of religious women/; a new papal instruction on" the cloister of nuns; decrees of t}~e Sacred Congrega-tion of Religious on military service; and a letter of the same con-gregation on the use of radio and television. Pp. 380. $6.50. EDUCATIONAL CONFERENCE OF THE SISTERS OF ST. JOSEPH .OF CARONDELET, Fontbonne College, St. Louii, Missouri. The Intellectual Life of the Religious. Proceedings and Papers of the Fifteenth Meeting, 1957. Sisters whose work is education can find in the proceedings excellent directives to achieve an integration of the spiritual and intellectual life so necessary for them if they are to achieve success in thd work to which God has called them. Pp. 100~ FIDES PUBLISHERS, 744 East 97th Street, Chicag~ 19, Illinois. Our Life of Grace. By Canon F. Cuttaz. Translated.by An-geline Bouchard. One of the more difficult subjects in. theology, yet one most profitable from an ascetical point of view, is the subject of grace. It also happens to be the one about which non-theologians know the least since it is so difficult to find books on the subject which are not written for professional theologians. That is why we owe a debt of gratitude to the author of the present volume. He realized that "ignorance of grace is ignorance of what is most fruitful for our devotion; of'the dogmas' best suited to stir the heart and will to good; of the most consoling and inspiring truths' of our religion." To remove this ignorance on the part of many he wrote Our Life of Grace: That he was successful is assured by the fact that the French edition is already in its fifth printing. The translation is excellent. Pp. 327. $6.95. 312 September, lp58 BOOK ANNOUNCEMENTS More Than Many .Sparrows. By Leo J. Trese. This time Father Trese has written a book for lay people. It is their problems that he considers, their happiness .that he ~trives to promote.~ And he~ does it in his. accustomed manner which is at once interesting and persuasive. Pp. 137. $2.95. -~ "~Fides Publishers have jhst issued three of their books in~ pa~er-back 'editions~° Conversation with Christ by "Pet~'r-Thomas Rohrbach, O,C.D. Pp. "171. $1.25. Lend Me Your Hands 'by Bernard F. Meyer, M.M. Pp. 241. $1.50'. Father of the Family by Eugene S'. Geissler. Pp. 157. $1.25. These books were described in this column'in Januaiy, 1957, July, 1955, and: July, 1957, respectively. FORDHAM UlXfIVERSITY PRESS, New York 28, New~ York. Planning.lfor ~he Formation of Sister~, Studies on th~ Teaching Aposiolate.and Selections from Addresse~s of the Sister Formation Conferences. 1956-1957. Edited by,~ Sister Ritamary, C.H.M. ¯ This book oiS most interesting because of the clarity and authority .with which it portrays the many problems .of the teaching apostolate; it is indispensable i:or those responsible for meeting the many present and future needs of this apo~stolate; it is most consoling for it gives such .eloquent testimony, of the thought .and labor being expended to meet these many needs. Pp. 314. $3.50. GRAIL PUBLICATIONS, St. Meinrad, Indiaha. The Angels. By Pascal Parente. There exists in the universe created by God beings that far surpass man in intelligence and power. This ,is the w0r!d of pure spirits. ,Like men ~they had a period if probation' a~d many failed the test. They are now bad ~pi~'its br devilS.' Th~ good spirits or angels are ou~- allies and.can be coufited on' fo~ help "in ~our time of probation; the' devil~ are odr ad~,~rsaries. Many of us do not know enough about this spirii wdrld and its'contacts with ,the world in which we live. It is greatly to our ad~,antage~ tp~ldarn more about th~ w(~rld of the angels. The p~esent volume tells ~hat G6d has revealed concern-ing this universe of spiri'ts ahd ~vhat theologians havd bd~n 'able to deduc~ from"

Issue 15.5 of the Review for Religious, 1956. ; Our New Business , ddress 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 h.armony. 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-ber we wondered how we would get enough paper for printing the next. The jo~,s consiste,d, am6ng 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 REL~IGIOUS 3115 South Grand Boulevard St. Louis 18, Missouri This is our new business address During all these fifteen years, Mr. 3. W. O,rr, 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 REVIEW 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 c~nter of this page and follow it exactly. The editors are deeply grateful to the College Press for past col-. laboration and to the Queen'~ Work for taking over the burden. 225 I=xclaus!:rat:ion and Seculariza!:ion Joseph F.°Gallen, S.J. I. EXCLAUSTRATION , 1. Definition. Aft indult of exclaustration is the permission to remain temporarily outside one's religious institute apart from obedi-ence, dependence, and vigilance of religious superiors either for a determined period of time or for the duration of the reason for which the indult was granted. The religious requests the indult and is not obliged to use it afterit has been granted. The petition is made throu~gh religious, superiors. Canon law does not demand the con-sent of superiors, but it is the practice of the Holy See to grant no indult to religious without having considered the opinion of superiors nor generally without their consent. It is difficult to obtain an in-dult of exclaustration from the Holy See when superiors are opposed. The Holy See d~cides whether the opposition of superiors is unreas-onable or unjust.1 The petition therefore should be accompanied by the opinion of the superior general, substantiated by pertinent reasons and facts, as to whether the indult should be granted. Local ordin-aries follow the same practice in granting indults of exclaustration to members of diocesan congregations. Exclaustration differs from a me/e absence outside any house of one's institute (c. 606, § 2), es-sentially because in a simple absence the religious remains subject to the obedience and vigilance of superiors. Authors commonly assert that the Holy See does not grant an in-dult of exclaustration to priests unless the petition'is accompanied by the attestation of a local ordinary that he will permit the priest to reside in his diocese during the exclaustration and at least to say Mass. ~ 2. Competent authority forexclaustration and secularization (c. 638). The competent authority is,the same for both exclaus-tration and secularization. In pontifical institutes~ whether orders or congregations', only the Holy See can grant such an indult. Either the Holy See or the local ordinary is competent for members of dio-cesan congregations, but in practice the indult is obtained from the latter. The competent local ordinary is the ordinary of the place where the religious is staying. The ordinary of the mother house is 1. Goyeneche, Quaestiones Canonicae, II, 124-25 2. Schaefer, De Religiosis, n. 1536, 5. 226 EXCLAUSTRATION AND SECULA.RIZATION competent only for religious staying within his diocese, not for those staying in. other dioceses.3 The competent ordinary therefore is the ordinary of the domicile or quasi-domicile of the religious, even if the latter is Outside either diocese at the time the indult is granted. A religious has a domicile in the diocese of the house to which he is assigned, a quasi-domicile in a diocese where he has licitly resided for the greater part of a year or has been or.dered to reside for the greater part of a year. The ordinary of the licit actual and real resi-' dence of a religious is also competent as long as such residence con-tinues and'the religious is within his diocese, i. e., of a diocese in which the religious has licitly resided for a week or at-, least for several days, since a place where one is staying is not confined in canon law to a domicile or quasi-domicile,4 An ordinary is probably competent with regard to any diocesan religious who is .actually licitly in his diocese at the moment the indult is granted, even if only momentarily and without any regard to the length of the stay, since this also is at least probably a canonical meaning of the place where one is staying.6 The apostolic delegate, possesses the following faculty for nuns: "To allow nuns in case of sickness or for other just and grave rea- ~sons to live outside the religious house for a time to be fixed at his prudent discretion, on condition, however, that they shal~ always have the association and assistance of their relatives by blood or mar-riage or of some other, respectable~woman, that they shall live at home and elsewhere a religious life free 'from the society of men, becomes virgins consecrated to God, and without prejudice to the prescription of canon 639.''~ 3. Sufficient reasons for exclaustration (c. 639). Since common life and subjection to superiors are highly essential elements of the religious state, serious and exceptional reasons are required for the granting of this indult. Those commonly given are a business un-dertaking, care of personal health, and care or support of one's par-ents when these things cannot be accomplished b~ a simple absence from the institute according to ~; 606, § 2~ Other reasons of equal or greater import will suffice. 4. Effects of an indult of exclaustration (c. 639). The effects 3. Code Comm., July 24, 1939; Bouscaren, Canon Law Di~est. II, 173. 4. CL'cc. 94, §§ 2-3; 162, § 1; 620: 1023, § 3; 1039, § 1: 1097, § 1, ~.2": 1563: 1787, § 1; 2385. 5. Cf. c. 94, §§ 2-3: Regatillo, lnterpretatio et lurisprudentia Codicis luris Canonici, 244-45: Michiels, Principia Generalia de Personis in Ecclesia, 210- 11 : 119: Normae Generales luris Canonici, II, 729-36. 6. Bouscaren, op. cir., I, 184; Vermeersch, Periodica, 12 (1924), 145-46. 227 JosEp~-I F. GRLLEN Reoieto for Religious are always the same, whether the indult is granted by the Holy See or a local ordinary. The latter cannot determine the effects of an indult granted by himself, since these are determined by c. 639. The exclaustrated religious remains a religious and a member of hi~ in-stitute. Therefore, he is free of no obligations and loses no rights except those expressly stated in law. The obligation of the vows continues during exclaustration. The obligation of chastity remains undhanged. Instead of being subject to the superiors of his institute, the exclaustrated religious is now subject, also in virtue of the vow of obedience, to the ordinary of the dibcese in which he is staying. The cession of the admihistration, disposition of the use and usufruct, and will that he had made in religion all remain in effect. Exclaus-tration does not change the norms for acquiring property, and the religious acquires property for the institute and for himself in the same way that he would if he were not exclaustrated. He is given implicit permission by the indult itself to acquire, administer, and use temporal goods insofar as these are necessary for his becoming sustenance and the purpose of the indult, e. g., the support of parents. He is obliged to avoid all superfluous expenses. The institute has no obligation from justice to support an exclaustrated religious but shbuld do so from charity insofar as he is hnable to support himself.7 The exclaustrated religious is held to all other obligations, i. e., the laws of the code on religious, the obligations of the Rule, con-stitutions, customs,, ordinances, and regulations of his institute in-sofar as these are compatible with his present state. He is therefore not held to incompatible obligations, which in general are those that depend on common life, e. g., silence, attendance at common exer-cises, inspection of correspondence. Compatible obligations, to which he is held, are, e. g., mental prayer, private recitation of the office, hearing of Mass, ~requenting the sacrament of penance, recitation of the rosary, examen of conscience, other prayers that can be said pri-vately, fast, and abstinence. He must put off the religious habit but may continue to wear any undergarments that appertain to the habit and the small habit, called the scapular, worn under the clothing by the tertiaries of some religious orders. Exclaustrated priests and clerics wear the dress of the diocesan clergy. For special reasons the local ordinary may permit an exclaustrated religious of a diocesan 7. Cf. Guti~rrez, Commentarlum Pro Religiosis, 36 (1955), 375; Schaefer, op. cit., n. 1535; Goyeneche, De Relioiosis, 196, note 19; Coronata, lnstitutiones luris Canonici, I, 840, note 4; Chdodi-Ciprotti, lus Canot~icura de Personis, n. 286; Berutti, De Religiosis, 327. 228 Seprernber, 1956 EXCLAUSTRATION ,AND SECULARIZATION congegation to wear the habit,s The Holy See, of course, may grant the same permission to a religious of a pontifical or diocesan insti-tute. The Holy See grants this permission when no scandal will ens,ue and provided the superior of the institute approves the request, espe-cially when the reason for the exclaustration is not caused by the re-ligious himself.9 During exclaustration the religious possesses neither active nor passive voice. He retains the merely spiritual privileges of his institute, e. g., indulgences. He follows the calendar and rite of his {nstitute in the recitation of the office and the same rite in saying Mass. He retains the privileged confessional faculties of his institute as also those of blessing objects. Heo is not deprived, of suffrages if he should die during exclaus~ration, since no law of the code divests him of this right acquired by profession.19 5, Return to the institute. Whe~i the definite time for which the indult was granted has expired or the reason for which it was given has ceased, the religious is ~o return without delay to his institute, unless an extension of the indult has been obtained from the'com-petent authority. The religious has the rights, to ret'urn before the expiration of the indult, and the institute is Obliged to receive him back. For just reasons his ,religious superiors may also recall him to the institute before the expiration of the indult. 6. Imposed exclaustration. A new form of exclaustration, not contained in the code, has been introduced in the recent practice of the Holy See. It is usually granted on the petition of superiors, whether the subject consents, .is opposed, or indifferent. The essen-tial characteristic of, this exclaustration is that it is imposed, is of obligation, is a precept of dwelling outside the institute. The rea-son is f.requently the good of the community, i. e., the conduct of the religious is a source of serious harm to the institute. Often the good of the subject also is intended, i. e., for his own good' the re-ligious sbould be e~claustrated. Typically specific cases are those of religious who are notably deficient in observance or obedience, who undermine and mi~chinate against government, and very difficult characters who do not merit dismissal but seriously disturb the p~ace of the community. These cases are stated to be of more frequent occurrence in institutes of women. Such reasons are often accom-panied by physical or mental maladies. The state of the religious in 8. Code Comm., Nov. 12, 1922; Bouscaren, op. cir., I, 326-27. 9. Larraona. Acta et Documenta Congressus lnternationalis 8uperiorissarum Gen-eraliurn, 265. 10. Creusen, Religious Men and Wom, en in the Codb, n. 334. 229 JOSEPH F. (3ALLEN Reolew for Religious imposed exclaustration is the same,as in 'the ordinary or voluntary exclaustration, but he may be placed under the vigilance of the local ordinary or his own religious superiors. The religious is obliged to work for his own support, but in this case the institute has a greater obligation i~n charity to support him insofar as he cannot do so him-self. Imposed exclaustration is not prescribed for any definite period of time, but it is not perpetual. It lasts as ldng as the.reasons and purpose persist in the judgment of the S. Congregation of Religious, and the rehg~ous may return and be receN:ed back into the institute only with the permission of the S. Congregation. A clerical religious in sacr,ed orders wh~ is to be exclaustrated in this manner may be received by a bishop but without any intention of future incardination. In this case the religious is in the same state as that of ordinary exclaustration. He is under the authority of the bishop, also in virtue of the vow of obedience, and he exercises the ministry under the authority of the bishop. Such a clerical religious may not have a bishop who is willing to receive him, but another ecclesiastical authority, e. g., a.religious superior of another institute, is willing to be answerable to the Holy See for at least his priest!y life. The religious is then permitted to say Mass in the religious or pious house under the responsibility of this superior. He remains under the authority~and vigilance of his own religious superiors. If ¯ neither a bishop nor other ecclesiastical authority is had, the Holy See does not ilnpose exclaustration on such a c]'erical religious except in a case of absolute necessity. If it is imposed, the exercise of any order or sacred ministry is fbrbidden; and the religious is under his own superiors with regard to his Christian, clerical, and religious life~n II. S~CULARIZATION 7. Definition and competent autboritO (cc. ,638, 640). Secu-larization is a departure from religion by which a subject is separ-ated completely and perpetually from all membership in his .institute and is freed completely and perpetually of all obligations and loses all rights that h~ve their source in religious profession. By seculari-zation the religious ceases to be a religious. Since secularization dis-penses from all the vows of religious profes~sion, even if solemn, i( is commonly called a dispensation from the vows of religion. The competent authority for an indult of secularization is the same as for exclaustration, as explained in n. 2. ~ 11. Guti~rrez, op. cit., 32 (1953), 336-39~; Larraona, op. cir., "266. 230 September, 1956. EXCLAUSTRATION AND SECULARIZATION 8. Sufficient reasons. Very serious' reasons~are required for secu-larization, and the ecclesiastical authority competent to grant the indult is the judge of their sufficiency. There must be a reason over and above the mere desire to'leave religion. The ir~dult is granted because of the motive of the request, not merely because it is requested. The most common reaso~ is that the religious finds the religious life morally impossible or too difficult, even if this state arises from culp-able causes that he will not correct, The difficulty may have its source °in the vow of chastity, obedience, or poverty, the common life, work, or general life of the institute. A reason insufficient in itself may become sufficient when the mental state of the religious that be will not correct is taken into account, e. g., if his desire to leave makes him useless or a source of harm i:o the institute. Other reasons of equal or greater import will suffice, ~. g., lack of suitability for the work of the institute, ill health, mental depression, necessary support of parent.s, and the case of those who are counselled to leave because otherwise the institute will initiate their dismissal. 9. Petition. The religious himself asks for the indult of seculari-zation, since it is a voluntary leaving of religion. He is to write out or at least sign his request, stating his name in religion and in the world, name of his institute, his present address, age, number of years in religion, of what vows he is professed and for how ,long, what orders he has received, that i~e requests an indult of seculariza-tion, all the reasons, and the date. The institute should retain a copy of this petition. The petition should be forwarded to the competent authority ordinarily through the superior general or at least through a higher superior. All the statements above (n. I) on the necessity of the consent of superiors for exclaustration apply here also. The higher superior should enclose a letter with the petition giving all in-formation pertinent to the case ;~nd his own opinion as to whether the religious should leave, substantiatin~ the latter with all reasons and facts that he may know. 10. Acceptance and refusal of indult. (a) Acceptance. When the indult of secularization is received, it should be communicated to the religious; and he should manifest his acceptance of it. "Any instruc-tions on the manner of acceptance contained in the indult are.to be followed. Otherwise, it is ,sufficient that the religious manifest his acceptance by any external s, ign that expresses acceptance. It is better for the acceptance to" be manifested in writing and before two wit-nesses. The following or a similar statement should be written or typed: "I attest that I today accepted, an .indult of secularization 231 JOSEPH 1~. GALEEN from the Order (Congregation)~ of N." The statement should con-tain mention of the place and date. It is to be signed by the recipient before the two witnesses, who are themselves to sign the acceptance as witnesses. The document is to be preserved in the files of the in-stitute. It would be well also for the higher superi'or, personally or through another, to give the secularized ex-religious a written and signed statement on the stationery of the institute to the effect that he had received and accepted an indult of secularization and .accordingly left religion free of all obligations of the religious life. The place-and date are to be mentioned also on this statement. (b) Acceptance and immediate repentance. An indult of seculari-zation produces all its effects immediately upon its acceptance, even if the former religious repents instantly and before leaving the house.12 (c) Refusal. Secularization, even though voluntarily petitioned, has no effect.until accepted; and the religious may refuse to accept the indult.13 If the institute, whether pontifical or diocesan, has serious reasons against the refusal these are to be proposed to the S. Congregation of Religious, which could oblige the religious to accept the [ndult or declare [hat the indult has its effect without ac-ceptance, thus making it equivalent to a form of dismissal.14 The formalities described above for an acceptance should also be followed for a refusal of the-indult. (d) Later useJof a refused indult. If the religious definitively fused the indult and later wishes to leave, a new indult must be pe-titioned. 'If, all things considered, 'the refusal was only doubtful, hesitant, not definitive, the indult is suspended and may be used later. If it is not accepted nor definitively refused within six months, the matter is to be referred tO the ecclesiastical authority that issued the indult.~ (e) Present practice of the Holt¢ See. Indults of secularization granted by the Holy See, for those who are not priests now contain the sentence: "This decree ceases to have any validity if hot'accepted by" the petitioner within ten days after being informed of the execu-torial decree." If within ten days: (1) the indult is expressly ac- 12. Cf.'Guti~trez, o/9. cir., 32 (1953), 194: Creusen, o/9. cit.,'n. 332, 3; Fan-fani, De lure Religiosocaro, n. 490. 13. S. C. of Religious, Aug. I, 1922; Bouscaren, ol9. dr., I, 326. 14. Ci:. Maroto, Commentari,,m Pro Religiosis, 4 (1923), 106. 15. Cf. Goyeneehe, Quaestiones Canonlcae, II, 126-27; Guti~rrez, o/9. cir., 32 (1953), 194-95: Jombart, Tcaitd de Dcoit Canonique, I, n. 907; Muzzarelli, Tractatus Canonicus de Congregationibas luris Dioecesani, 172: Jone, Cora-raeotarium in Codicem laris Canon.&[, I, 563; de Bonhome, Ret~ue des com-munautds Religieuses, 26 (1954), 47, 232 EXCLAUSTRATION AND SECULARIZATION cepted, it becomes effective immediately; (2) the indult is neither accepted nor definitively refused, it ceases'to have any validity at the end of this period;~ (3) the indult is definitively refused, all validity of the indult ceases on this definitive refusal. A new indult is to be petitioned if the religious repents of his refusal and wishes again to leave, even during the ten-d.ay period. The practice of the'.Holy See is not to grant the indult directly to'the religious but to commit to an intermediary person, e~ g.; the local ordinary, the granting of the indult to the religious. The actual granting of the indult by this intermediary is called the executorial decree. The ten days begin to run from the time the ~eligious is offi-cially notified of the executorial decree, not from the date of notifi-cation of the rescript of the Holy See. The day of notification, is not computed. If the notification is given on August 1, the ten days expire at midnight of August 11-12. This time does not run for any period in which the religious was ignorant of or unable to ex-ercise his right of acceptance and refusal.l~ 11. Effects of an inctult of secularization (c. 640). The effects are always the same, whether the indult is granted by the Holy See or ~a local ordinary~ The latter cannot determine the effects of an indult granted by himself, since these are determined by c. 640. One who has been secularized ceases simply and absolutely to be a r& ligious. He is in the same state as if he had never been a religious and° consequently has none.of the rights or obligations of a religious. Can. 640 specifie~ these effects by stating that he ceases to be a mem-ber of his institute; that he must put off the religious habit, as ex- ,plained in n. 4; that he is freed from all the vows of his religious p~ofession, even if solemn; that he is no longer bound by the con-stitutions nor by any particular law of his former institute nor by the obligation of .reciting the Divine Office in virtue of religious pro-fession; and that he loses a.ll rights and privileges of a religious. A secularized religious cleric in sacred orders is bound by tl~e obligation of clerical celibacy and chastity (c. 132, § I), of reciting tl'ie Divine Office (c. 135), and of wearing becoming ecclesiastical garb (c. 136, § 1). In the celebration of Mass, the recitation of the Divine Office, and the administration and reception of the sacraments, the secular-ized religious follows the rite and calendar of the diocesan clergy and laity, not any special rite or proper calendar of his former in-stitute. A secularized religious ma.y not. be admitted into any re-ligious institute without a dispensation from the Holy See, since he 16. Cf. Guti~rrez, ibid., 186-97; Larraona, op. cir., 266. 233 JOSEPH F. GALLEN Review for Religious. is now bound by the invalidating impediment of c. 542, I°, of a previous religious profession. If he is again admitted,, he is not obliged to make another postulancy17 but must make another novice-ship, temporary profession, for the full time prescribed by, the, con-stitutions, and perpetual profession. His seniority is determined by the new profession. A dispensation may be requested for'a lessening of a noviceship of more than a year and also of the time of tem-porary profession. The questions specific to clerics in minor and sacred orders (c. 641) and the privations that affect the latter (c. 642) can be found in the ordinary canonical manuals. (a) Return o['tgroperty. The institute has no obligation to re-store to the secularized religious any property that he had given to the institute, e. "g., in the renunciation before solemn profession. However, it is the very common d6ctrine of authors that equity counsels the restoration of a part of such property, at least if it has not been expended,is The renunciation, ceases to have any validity with regard to property that will come to the former religious in the future. A professed of simple vows regains the administration, use, and usufruct of his personal property (cc. 569, § 1; 580, § 3). A few constitutions contain the provision that clothing and personal effects brought to the institute at entrance are to be restored in their current condition to a religious who leaves'or is dismissed after first profession. Such a provision is to be obeyed. The constitutions may contain the contrary provision that hll such objects, except those of sufficiently notable value, are implicitly renounced in favor of the institute at first profession. In the absence of any provision' of the constitutions or custom, the latter doctrine may at least probably be followed. The ihstitute cannot be expected to permit the religious to carry all such objects from house to house or be obliged to retain and store them. The entire capital sum of the dowry, ~but not the interest already derived from it, is to be restored to a.secularized re-ligious woman (c. 551, § 1)i It is forbidden to deduct anything from the dowry for ordinary or extraordinary expenses that the institute had to pay in favor of the religious, e. g., for her support as a postulant or novice, studies, or illne'ss. A secularized r~ligious may not seek compensation for services rendered to the institute at any 17. Cf. c. 640, § 2: Larraona, Commentacium Pro Relioiosis, 16 (1935), 223; done, ot9 clt., 565. 18. Cf. dombart, o19. cir., n. 908; Beste, lntroductio in Codicem, 436; Claeys Bouuaert-Simenon, Manuale duris Canonici, I,, n. 689; Bastien, Directoire Canonique, 440, note 3; Vermeerscfi-Creusen, Epitome luris Canot~ici, I, n. 801. '234 EXCLAUSTRATION AND, ~;ECUL!~RIZATION time from his entrance .(c. 643, § 1). 12. Charitable subsidy for religious wotner~ (c. 643, § 2). The charitable subsidy consists of suitable clothing, personal effects, and a sum of money sufficient to enable a religious woman to return home safely and becomingly and to provid~ her with the means of a re-spectable livelihood for a period of time to be determined by mutual consent or, in the case of disagreement, by the local ordinary. The subsidy need not be prolonged beyond the time required for finding employment suitable to the condition of the former religious. If she is quite old and infirm and without resources, she must agree to enter" into a'suitable institution intended for persons of that condi-tion. The help given by her former institute need never have the~ character of a pension for life.19 Constitutions of religious women most rarely determine whether it is the institute, province, or house that is to furnish the subsidy. The matter.is therefore determined by the 'usage of the particular institute. The subsidy is to be given when the religious was received with-out a dowry or with a dowry insufficient for the purpose2° and cannot p~ovide for herself sufficiently from her own property. In " these circurfistances therefore the institute is obliged to give either the full amount of the subsidy or, in the event that the religious has some property of her own and/or a dov~ry insufficient for the purpose, the added amount necessary to equal the full amount of the subsidy. The ~ubsjdy has to be given to any ~eligious woman who leaves at the end of temporary profession or is then excluded from renew-ing temporary or making j~erpetual profession (c. 643, § 2), who is secularized during temporary or perpetual profession. (c. 643; § 2), or is dismissed during either temporary or perpetual profession (cc. 643, § 2; 647, § 2, 5°; 652, § 3). The code does not mention the subsidy in c. 653, which treats of s.ending a religious back im-mediat. ely and provisionally to secular life, nor in c. 646, which lists the crimes that effect theipso facto dismissal of religious. How-ever, the general canon on the subsidy is 643, § 2, which is evidently closely joined with the firs~ paragraph of the same canon. The latter lists dismisged religious without any restriction. The subsidy should certainly be given in the first case. It seems that it should also be given in the second case. It is not likely that the reli~gious is deprived of the su, bsidy because of the greater culpability of these crimes. The 19. Creusen, op. cir. n. 338; .]'ombart, op. cir., n. 908. 20. S. C. of Religious, Mar. 2, 1924: Bouscaren,.op. cir., I, 300. 235 JOSEPH F. GALLEN Review for Religious ordinary dismissal of a religious wbman of perpetual vows demands culpable reasons, yet the code certainly commands that the subsidy-be given to all religious women dismissed in the ordinary manner. The canonical obligation of giving the subsidy is confined to religious women. However, an institute of men will practically al-ways have to give a subject in the same circumstances suitable cloth-ing, personal effects, and a sum of money sufficient to enable him to retu, rn home safely and becomingly; and equity and charity may oblige the institute to assist him financially until he secures em-ployment. 21 13. Special exctaustration (exclaustratio qualit~cata) o1: priests. This is, equivalently .a temporary laicization and secularization. Lai-cization deprives the cleric of the licit use of the power of orders, of clerical offices, rights, and privileges, and frees him of all clerical obligations except that of clerical celibacy and chastity attached to sacred orders (c. 213). The effects of secularization have been de-scribed above. In special exclaustration clerical and religious rights and obligations are not removed but'suspended for the time of the indult. This form of exclaustration is new and was introduced in the practice of the Holy See in October, 1953. It is confined to priests and may be granted only by the Holy See. The indult is generally given only on the petition of the subject or at least with his con-sent. It is likewise temporary and is usually granted only for a brief time, e. g., one or two years. Special exclaustration is a tem-porary and provisional remedy and ordinarily presupposes, tempor-ary reasons that will probably cease by its use. Typical cases are those of a serious crisis of faith, of disgust or fear "of the religious and priestly life, serious da,nger of public scandal or of apostasy from the priesthood or from fai.th, some physical infirmities, serious psy-chic disorders caused by the persuasion of a fundamental lack of aptitude for the priestly and religious life, depressive and scrupulous states, obstinate abstention from the celebration of Mass and from the sacraments caused partially, by infirmity and scruples, invincible repugnance to the exercise of the priestly ministry, and a secretly sinful life with consequent psychic depression and the persuasion that the life of chastity is impossible. The Holy See is ac,utely con-scious of the various dangers of this form of exciaustration and pro-ceeds prudently and cautiously in granting the indult and acts only 21. Cf. Woywood-Smith, A Practical Commentary on the Code of Canon Law, I, 323; Coronata, op. cir., 845; Cappello, Summa luris Canonlci, II, n. 630; ¯Regatillo-Zalba, De Statibus Particularibus, n. 254. 236 September, 1956 EXCLAUSTRATION AND SECULARIZATION ¯ after having obtained complete information of the course of life of the petitioner. The priest continues to be a member of his institute, and this constitutes the essential similarity to ordinary exclaustration. The obligation of all the religious 'vows is suspended, but that of clerical celibacy and chastity attached to sacred o~rders remains. All other clerical and religious rights and Obligations are s,uspended, all clerical ministry is forbidden, and the priest is in the state of a lay person with regard to the reception of the sacraments. The indult places him under the special discipline and assistance of the local ordinary and of the institute that he may be charitably guided to upright and be-coming conduct and be aided in overcoming the crisis. He is obliged to put off the external form of the religious habit, as in ordinary exclaustration and secularization, and be ii also forbidden to wear ecclesiastical garb. He retains the merely spi'ritual privileges of his institute but does not have any of the other rights nor active and passive voice. During the time 'of the indult he acquires property for himself and may and should provide his own support. Before leaving religion he is to give the superior a declaration that he will provide his own support during the exclaustr~tion without any ob-ligation on the part of the institute. Cases can occur in which this declaration will not be prescribed, and the institute in charity should support the subject insofar as he cannot do so himself. Superiors may receive the subject back into the institute before the expiration of the indult~ but the clerical privations remain intact. until the Holy See has given its decision. On the expiration of the indult, the priest is obliged to return to his institute and recourse is to be made to the S. Congregation for a decision of the case. Su-periors, however, may use the faculty of c. 606, § 2, and permit him to live outside the institute for a brief time until the S. Congre-gation decides the matter. The indult can also cease on" its revoca-tion by the S. Congregation, either on the petition of the subject or for a serious reason on the initiative of the S. Congregation. The indult likewise ceases on the granting of perpetual laicization, by the penal infliction of such laicization, e. g., in the case of public scandal, or by a petition for secularizatior~ when the priest has found a bishop who is willing to receive him according to the norm of c. 641. All of the above on special exclaustration is a synopsis of Gutiirrez, Commentari~m Pro Religiosis, 36 (1955), 374-79. The matter i~ briefly described also in Sartori, durisprudev.tiae Ecclesiasticae Ele-menta, 3 ed., 60-61. ~ 237 Mo!:her Dolores Sister M. Teresita, S.H.F. The story of the foundress of the Sisters of the Holy Famil'y THE sudden rush of the ambitious gold seekers of 1848 gave Cali-~ | fornia, and San Francisco in particular, a cosmopolitan Char-acter. But abreast with the adventurers came new recruits in the missionary field seeking the finer gold of precious human souls. Ireland supplied a great many zealous young priests who-were ready to sacrifice home and country. They came to minister to the spiritual wants of her children who followed the lure of gold to the far-away shores of the Pacific. Foremost among the early students of All Hallows' Seminar~, in Dublin was John J. Prendergast. Born in Clogh~e, County Tip-perary, Ireland, in 1834; Father Prendergast was ordained for the Archdiocese of San Francisco on June 26, 1859. His great talents and fervent piety marked him out as an extraordinary student. He was offered a place on the faculty of All Hallows. As he was or- .dained for San Francisco, the authorities communicated with Arch- 'bishop Alemany. To make sure of the Archbishop's permission, two priests were offered in place of Father Prendergast. The de-" cision was left to the newly ordained. He refused the honor and set out for the distant country, chiefly known to the gold hunter, the specul~tor, and adventurer. He arrived in San Francisco when it was in the throes of civil, reli~lious~ educational, and social disor-ganization. In the exercise of the sacred ministry, Father Prendergast met the poor, the unfortunate, as well as the newly rich. He frequently walked the streets of the rapidly growing metropolis sprung out of the sand dunes, the city built,on the hills. His priestly heart ached for the many children he found who were totally ignora.nt of the truths of the faith of their forefathers. The sudden growth since the gold rush. of '49 had far outstripped municipal facilities. Mission Dolores was the parish to which Father Prendergast was assigned. It covered two-thirds of the present area of San Fran-cisco. In taking the census, this ardent son of Erin found many of the children of the poor living in frightful conditions. Many, whose mothers were obliged to go out to work for their living, were left alone all day. They were locked in their backyards with a half losf of bread and a bottle of milk to suktain them. Daily, Father 'lSrayed 238 MOTHER ~OLORES for a solution to the problem and begged God to send a suitable person to inaugurate a systematic campaign among the poor and neglected families of his parish. It was in the sun.rsplasbed gardens of historic Mission Dolores that Father Prendergast first met the high s~0irited, vivacious Eliza-beth Armer. Elizabeth had accompanied Mrs. Richard Tobin to arra, nge to have Masses said for departed relatives. She was standing there beside her" dark-eyed foster mother, the morning sun shining on her golden crown of auburn hair. She carned her fifteen years with girlish dignity. The warm, radiant personality manifested in one so young impressed Father Prendergast. Father felt that Elizabeth, though still a young girl, was just the one to begin his work. When he was later transferred to the Cathedral parish, he secured her services as a religion teacher for the children. She also assisted in cariflg for the altars. Eagerly he watched the unfolding of this beautiful flbwer in God's chosen gar-den. Rapidly plans for a much-needed institute developed in his own mind. Elizabeth Armer came to us out ~f Sidney, Australia. Little is known of her ancestry or early childhood. She was born on April 30, 1851. Soon after she arrived on our shores with her family, her mother died. Her father, Robert Amkr, remarried. It was the oft-repeated story of the step-dhild. Richard Tobin, a friend of Robert Ar~mer, coming home from the office one~da~, said, "Mary; I have a surprise for you. I've brought you a new daughter." Mr. Tobin told his wife that she was the child ofhis.old friend Robert Armer and added, with, deep faith, "Mary dear, God will provide." And God did. Elizabeth was enrolled in the classes at Presentation Convent. Here she spent her happy" school days under the supervision and in-struction of the good Sisters of the Presentation of the Blessed Virgin Mary. That Elizabeth developed such a well-adjusted personality, spite her early misfortune, was due to the sympathetic understand-ing of her new parents. The comforts of their luxuriant home on exclusive Nob Hill did not distract Elizabeth from her love of God and souls. She often met little folks on ,thestreet. She would ,stop them to talk with them. This tall, beautiful girl would ask, "Do you love God? Do you say your prayers? . But we don't know any prayers, Miss," they would answer. "'Come to our house and I will'help 239 " SISTER M. TERESITA Review [or Religious you to learn to love God and to talk to" Him." Soon, Elizabeth had gathered quite a group of children around her to "learn about God." Her foster father remarked that their home was beginning to take on the appearance of a kindergarten. However, Mr. Tobin good naturedly tolerated the invasion. Mrs. Tobin often accompanied Elizabeth on her visits to the homes of the poor. In the institute of which she was destined to be foundress, these early characteristic traits, zeal for sQuls, love for the poor, were to be its distinguishing marks. Alleviation o.f both material, and spiritual poverty, .especially in families, was to be its special work. Soliciting funds from the wealthy to aid the less fortunate was to be the means, of extending help. 'They would seek out the children who needed religious instruction. They would lend a helping hand where needed, to preserve the family. This apostolic social work and social-minded apostolate are the_constant endeavors of her spiritual daughters, today. In spite of her active participation in the lay apostolate, Eliza-beth yearned for a complete dedication of her life to God, Her per-sonal love of the Saviob drew her with such force that Elizabeth thought that God was calling her to be a Carmelite. The future foundress desired to do God's will rather than her own, which led her to consult the archbishop about her vocation. "Elizabeth," replied the saint!y'Archbishop Alemany, "Father Prendergast and I have another work for~ you to ~1o, There are the little ones to be cared for while their mothers are off to work. And who is to instruct the children of our big city in the ways of faith, hope, and love? They must be prepared "for the Sacraments; they must be brought to the knowledge, love, and service of God. There are the poor to be visited in their homes. There are hearts to heal and souls to save in our busy city streets. This, is the work Ggd wants you to do, Elizabeth." To give up the s.ecurity of a life in a long-established and well-ordered religious congregation! To launch out on the rough sea of uncertainty of establishing a new institute! Was this what God was asking?. With firm faith and steady heart, she gave herself with perfect trust into the care of God's representative. This same simple faith, ardent love; and child-like trust mzrked all her dealings with God and men throughout her beautiful but comparatively short life. Trials were. not wanting; for it is only in the crucible of suffer-ing that the pure gold of such a soul is tried. It was necessary that the edifice of the Holy Family institute (the eternal inheritance be- 240 September, 19~6 MOTHER DOLORES queathed by Mother Dolores to her spiritual children) had to rest on the solid foundation of deep humility. God was not long in sending the first trial. Elizabeth was now twenty years of age. The time had come for definite action. At the bidding of her archbishop and Farher Pren-dergast, she left her foster parents' home. With one companion, Miss Collins, she moved into a little rented flat on Pine Street on November 6, 1872. This is Foundation~Day. DaiI~ they went about the duties of caring for the poor, the sick, and the needy: From the outset, the idea of a religious com-munity was in the mind of the founders. They were to devote them-selves generously to the service of God in the children and the poor. Father Prendergast had very definite i~leas of the life and work off. the young institute. To visit the homes of the poor, to bring" relief to the sick, to seek out the neglected children in their families--these are goals in social work that cannot be too much insisted upon. There is danger in our modern projects, providing recreation grounds and community clubs and hikihg expeditions, to neglect the family. 'Father Pren-dergast's idea of assistance covered the whole field of need. "Help-ing others to help themselves," was to be the m6tto of his welfare work. These two energetic young women labored enthusiastically for some months. The good the future institute was to accomplish, in the designs of God, was to be far-reaching. The souls to Obe snatched from Satan were to be 'many. Of course, the devil did not like this. He had his own plan to kill this good work in its infancy. On the other hand, every good work must be tried in the crucible of tribulation: A soul as staunch and courageous as that of Elizabeth Armer must be refined yet more. One morni~ng Miss Collins failed to report for duty. When Miss Armer visited her room, there were visible, On the hands and feet of Miss Collins, the likeness of the wounds of the Savior. Ever straightforward and upright herself, Miss Armer did not doubt her companion's sincerity. The incident created quite a stir. Shortly after, however, on investigation, it was discovered that the wounds were self-inflicted. Miss Collins was dismissed. , The incid'ent is brief in the telling, but who can kno~v the de.ep wound in the soul of the trusting Elizabeth. The scorn that sur-rounded her young institute. The infidelity of one she loved and trusted. 241 SISTER M. TERESITA ~ Review for Religious Another joined Miss Armer for a time. But the work was too hard; the.scorn was too difficult to bear. Friends of Father Prender-gast advised him to give up the idea. One after another had failed. He only replied, "There is one who will never fail, Elizabeth Armer." These were indeed dark days for the young foundress. She never referred to it--this trial was one she bore alone. She leaned on God alor~e for support. She maintained the same zeal for works of charity, the same devotedness to the poor and to the children of the Sunday schools. She did not seek a moment to relax. Her visits to the sick poor continued as before. When she needed a companion, she al-ways knew where to find one in the ever-faithful Mrs. Richard Tobin. Nearly two years had passed since Miss Armer had begun her work in the little rented house on Pine Street. They had been years of struggle and discouragement. True, they had been fruitful of good, but barren as far as a religious community was concerned. Alone, "disappointed in one, abandoned by another," the future Mother Dolores prayed, labored, and trusted in God. Mrs. Tobin remained faithful and Father Prendergast maintained his confidence. Then renewed hope came. On lk-lizabeth's birthday, in 1874, there came a, caller. It had been Ellen O'Connor's third attempt to see Miss Armer. "You are my birthday present!" Elizabeth exclaimed, when Ellen told her that Father Andrew Cullen had sent her. "This morning I asked the" Blessed Mother to send me a present. Have you come to stay? . I hope so," was Ellen's reply. ,And she did. As Sister Teresa, Ellen became the lifelong companion of Mother Dolores and succeeded her as Mother General of the institute. The new enterprise had been marked with the cross, the sign of God'~ special favor. The youthful foundress had proved herself faithful. The work was readyto move fbrward.:. Very soon, other generous young girls came knocking at the door of the little rented convent asking, "May I help too?" The poverty of the flat did not seem to frighten them. The long .hours among the children did not seem to tire them. The night watches with the sick and dying did not make them change their minds. They had cgme to give their all to Christ. He was all in all to them! This was the generous, self-sacrificing spirit that animated those early sisters who were first known as "The Miss Armers." Father Prende~gast called them Sisters of the Holy Family. And that name has been made their own. In rapid succession, four young ladies came to. join Miss Armer 242 September~ 1956" MOTHI~R DOLORES and Miss O'Connor. Winter,was now past for the young institute, and God was blessing it with increase. Archbishop Alemany decided that ,steps should be taken to establish a regular religious congrega-tion. Miss O'Connor was sent to the Dominican Convent in Benecia to make her novitiate. In 1878, she pronounced her .vows as Sisger Teresa of Jesus, in the presence of the Archbishop and the sisters. Now the foundress became .subject and, with her four compan-ions, began her novitiate under the direction of Sister Teresa. They completed their required novitiate in March, 1,880. On the Feast of St. Joseph, faithful guardian of the Holy Family and special pro-tector of the institute, Sister Dolores and the four sisters pronounced their holy vows. The Sisters of the Holy Family were molded into a new congregation in the Church. California's' own; its first, and still its only, native religious institute. Alr~eady, as early as1878, Archbishop Alemany"entrusted a new field of labor, which had long been dear to his heart, to the infant community. They were asked to care for young children throughout the day, whose ~mothers were qbliged to work to support their, little ones. Ever mindful of the sacredness of the integrity of family life, the Archbishop saw in these Day Homes the fulfillment of his early plans. At first the sisters shared their own convent with these needy ones of Christ's flock and cared for them "'with the fender charity of a Christian mother~" In due time, four commodious Day Homes were erected in San Francisco through the industry .of the zealous sisters and the charity of kind benefactors. Abreast with catechetical work, the Day.Hgmes have since spread to San ,Jose, Oakland, and Nevada. From their new mother house on Hayes Street, these~ new, ly pro-fessed religi0us, now augmented by more members, carried on the apostolic work already well begun, They set out on their exalted and laborious mission of pushing back the frontiers of rel.igious ig-noranCe.~ The growing city of San Francisco was their first concern. Soon, pastors of parishes outside of San Francisco were asking for the sisters. They gathered th~ children together after school as well as on Saturday and Sunday rhornings. Sometimes classes were held in an unused store. At Tanforan~ race ,track, they held sessions in the pavillion where the children came to them on foot, on. horse-back, or in wagons. Stories could be multiplied without end, of the men and women, priests and religious, who trace their first desire to hear of Godtto the 243 SISTER M. TERESITA Review for Religious kindly invitation of these seekers of souls. This attraction which her sisters have fo~ children seems to be one of the priceless !e~acies Mother Dolores has bequeathed.to her f~mily. We might cal[ it the special sacramental character of their missionary vocation. These were the specific works of the new institute. However, Mother Dolores.was not slow to respond to emergencies. San Fran-cisco's P[esidio became the port for the sick and wounded soldiers during the Spanish American War. Suddenly the dread typhoid ,plagde broke out in the camps. Her sisters willingly volunteered for active duty as nurses. Mother Dolores herself prepared and provided many of the medic~i1 supplies during the three months in which the disease raged. A grateful city expressed its thanks to the valiant work of the many sisters who foughttthe plague by granting free transportation to all sisters on her street cars and buses, even to this day. The memory of the public service rendered by the sisters in this emergency prompted city officials to call upon them in the greater catastrophe of the 'terrible fire and earthquake of 1906. When the trembling city was licked with flames, the sisters could be found assisting the sick and dying. Their mother house became a hospital for the insane. The now homeless desuits found a tem-porary shelter 'on the main floor of the convent. In return, th~ey have given the mother'.house daily'~Mass ever since. The sisters' im-mediate and efficient, response to the city officials' appeal for help in San dose du.ring the influenza epidemic again manifested their alert-ness to the need for prompt and generous action in public calamities. Tireless in her efforts to save souls, Mother Dolores never spardd herself. The work. of organization and administration of her grgw-ing community was taxing her physical ~trength more than her sisters ~realized. A severe heart attack made it evident that Mother's condition was critical; she was'but.53 years old. Father Prendergast was called to her bedside. On seeing him, Mother simply said, "I am going." "No doubt you would like to see your work more~ per-fectly finished and carry out some 6f your plans before going to Heaven, to our Lord." She answered, "God knows best." So on August 2, 1905, her ardent souF in all its radiant splendor, like a restless flame, leaped from the charred remains of its burned-out temple, to the presence of her Creator, her Divine Lover. Mother Dolores was a product of her age and locale. She im-bibed the spirit of the adventurous gold seekers. By supernaturalizing 244 September, 1956 MOTHER DOLORES that spirit, she became an adventurous soul seeker. : Ever mindful of the necessity of adaptation to changing times, the progressive spirit of the foundress was passed on to her daughters. When modern means of travel proved helpful, they were used. The Sisters of the Holy Family were driving their own cars to distant missions when women drivers were still uncommon. Across the alkali beds of Utah, the deserts of Ne,~ada, or into its high moun-tain peaks they go. They use every means to bring the word of God to the ghost towns so reminiscent of the "Gold Rush." Now they contain only the precious ore of immortal souls. The populous cities witness their zeal in going from school to school during the day, teaching on released time. In the far~flung parishes of the Monterey-Fresno Diocese, they travel within the radius of forty-five miles of their convent home. They gather small groups in one-room schools of tile districts. Soon, a little chapel marks the spot and the Mass comes to another outpost conquered for Christ. Or, in the more populous areas, they assemble large groups, for which ~hey need the belp of a "walkie-talkie" to make themselves heard. Always seeking souls, the sisters will be found with the Mexican~ in Texas, extending the frontiers of faith among the~ Indians in Nevada, the Chinese in Fresno, the colored in our large c~ties, the Hawaiians in Hawaii. The young Americans from every state in the Union, who are pouring into our beautiful California in fabu-lous numbers, are feeling the impact of their religious training. Today, the daughters of Elizabeth Armer are laboring in three archdioceses and six dioceses. They are ~nstr~cting 79,000 public school Children in 225 parishes. Last year there were 1400 belated baptisms and 12,843 first Holy Communions. What a rich harvest of souls! Indeed, the fires of her zeal had inflamed many generous young women. The highways and byways,, the towering moun-t;~ ins and the lowly valleys, know the steady progress of this veri-table conflagration-~conquering one outpost after the other for Christ. The welfare work done among these families cannot be estimated. The Day Homes gave day care to 2,000 regardless of race, colo~, or creed during the past year. The same spirit of faith that SUlSported the pioneer sisters is re-flected in the constitutions of the institute "The special end is to instruct and educate children in the doctrine and practice of the Catholic faith . . ." 245 P. DE LETTER Review "for Religious Wl~en death claimed Mother Dolores on August 2, 1905, there was as yet no foundation outside of San Francisco. Mqnsign6r John J. Prendergast went to his reward on January 19, 1914. Pontifical approval was not requested until many years later, so it was not until-July 8, 1931, that the Holy See issued its decree of praise and approval of the" congregation and its constitutions, thus raising it to the status of a pontifical congregation. Monsignor Pren- ~dergast and Mother Dolores witnessed the crowning of their efforts from heaven when on May 28~ 1945, Pope Plus XII, gave tile definitive approbation, bidding the Congregation to ""continue to the~ end of,time." OnMet:hod in !:he Spiri :ual Life P. De Letter,,S. J. THE most common inconsistency is to desire some end and not to take the means to attain it" (Father de Pdnlevoye, S.J.). This applies particularly, though in no way exclusively, to the spiritual life. It happens, and perhaps it is not rare, that we wish for some certain ideal, desire a particular step forward in spirituality, and neglect to take the means. What is the root of this inconsistency? No doubt some sort of inertia-, of fear of effort. We fight shy of exertion. One takes it easy, and so nothing happens. ~We may not like to confess this sort of laziness. No one, no religious, especially, likes'to acknowledge he is lazy. Perhaps that is why not infrequently an endeavor is made to cover up this ihdecision and lack of action with theoretical difficulties. Perhaps the main difficulty in this re-spect is an objection against method in the spiritual life. For; if one were to follow a method, one would be doing something hbout one's intended objective. THE OBJI~CTION The objection is this: In, the spiritual or supernatural life, 'free-dom must be left to the Holy Spirit, to the initiative and inspiration of grace. It is not we who have to take'the initiative; it is the Spirit that takes the lead. Methods endanger 'the freedom of the Spirit who moves as He pleases; they may stifle the growth of the spiritual life, kill its spontaneity. Perhaps today a little more than formcrly this objection is raised, if not in theory then at any rate in practice; 246 September, 1956 ON METHOD IN THE SPIRITUAL LIFI~ it is acted upon. A number of people who yet try tO lead a spiritual life are inclined to care little for effort, for methodical application to prayer, or to the practice of definite virtues. They like to trust in the inspiration of the m, oment, to" follow the movements of grace rather than to forestall them. Lest this objection may actually turn into a cover for laziness, it is worth considering the issue. We shall do so and first consider method in general and then a concrete ex-ample of it, the Ignatian method. THE ISSUE: METHOD AND COOPERATION WITH (~RACE According to Father'de Guibert's Tl~eolog~ of the Spiritual ~Lit¥, n. 176, the use of method in the spiritual life, in prayer, or in the acquisition or practice of a virtue consists in baying some pre-fixed mode of action, suitable, fo? attaining an end and of application in a series of cases. In mental prayer, for example, it means that one prepares and foresees the subject matter and order of meditation, then starts with a progressive introduction to the subject, follows ,point by point using on'e's memory, understanding, and will--re-flecting, prayer, res, olving and ends with a colloquy. Andther ex-0 ample of use of method is the particular examen applied to the prac~ tice Of a virtue. One foresees what should be,done, how and when, resolves beforehand to pay attention and make the effort, and. tv~ice a day checks the way one went about it, examining success or. ill-success and its cause, resolving again 'to do better in tl4e next. half day. " Now, the problem involved in this use of method is that of our cooperation with grace. How must we conceive this cooperation? Tl~e spiritual life, being supernaturally inspired, actually is a matter of cooperation of our free will with grace, the latter leading, the first following~the lead of grace. It is beyond all doubt that in every; supernatura! activity it is grace that takes the initiative i(just a~ it is the reason of its spiritual fruitfulness and success, but this does not concern our present problem). And so the question is whether the use of method goes against the initiative of grace. Do We by'mak-. ing use of such methods as mentioned abbve take an initiative in the spiritual life that should be left to grace, to the inslAibation of the Holy Spirit? , ANSWER ~ We answer: The rigl~t use of method does not hinder the initia-tive of grace but is only ou'r way of cooperatirig ~with grace. When will the use of method be right? On two conditions: when it is 247 P, DE LETTER Review #:or Religious itself prompted by grace and when in its actual practice one does' not stick too rigidly to fixed details but follows eventual inspira-tions of grace that invite to greater liberty of spirit. 'The use of method can .be, and generally is, an answer to indi-cations that come from .grace. When duty calls to set exercises of prayer~ as when the bell sounds for meditation, or when providential ~ircumstances or genuine inspirations of grace (which are in perfect agreement with duties of obedience) invite to a particular practice of virtue, we may take it that to apply oneself methodically to prayer or to virtuous practice i~ merely to answer the initiative of grace. That is our way of cooperating with grace. There could be nothing but self-delusion in waiting for the promp.tin~s of grace to begin meditation when the hour of prayer is there. Method, used in these, circumstaF~ces,is but a guarantee that we are not wanting to grace but do our' share~ Yet in doing our share, enough freedom of mind must be kept for allowing grace to direct us whenever the Spirit so'chooses. A well-known example of this freedom is given in the directive of the Spiritual Exercises to the effect that in meditation we should stop at the poi,nt in which we find spiritual fruit, without any anxiety of going further, stop as long as we find what satisfies our spiritual need. This freedom and docility to the Spirit forestalls 6vet-rigid fidelity to mechanical rules. When grace clearly, takes the le~d, we follow. When the promptings of grace do not draw us, we on our part do what in us lies to answer the Lord's call expressed in our duty. When we understand the use of method in this manner, then Father de Guibert's practical conclusions in the matter are in no way surprising. He says: To reject all method is unsafe and may amount to the error of quietism; the inspirations of ~grace duly known for. authentic (by the discernment of spirits) may be followed, not how-ever against obedience or clearly known duty; the use-of method, generally speaking, is beneficial, because it is" nothing else" than profit-ing by the experience and wisdom of other people and using the r~eans for the end; methods may and do vary greatly, and freedom must be left in using them, the main point being that one has some method which proves workable; exaggerations however are not ex-cluded, one of which may be undue self-reliance shown in. excessive trust in the efficacy of or~e's method. Such being the case, it may be'well for us religious now and. then to see in which direction the general trend of our spiritual life in- 248 Septemb~er, 1956 ON METHOD IN ,THE SPIRITUAL LIFE clines: are we inclined either to overstress method or to neglect it? The danger of neglect may be the more frequent, because of the ef-fort and monotony involved in methodical action, both of which, may look uninteresting and unappealing. Yet, the other extreme of a too-mechanical fidel~ty is not excluded, nor is it without a danger of turning prayer or virtue into a more or' less fruitless for-mality. IGNATIAN METHOD One of the well-known and much,spread methods in the spiritual life is that of St. Ignatius of Loyola. Perhaps it has been no less maligned than praised. What exactly does Ignatian method consist in? We may characterize it briefly in a feW words: Have an objective in view and take the means to achieve it. Or, more briefly, know what you are after and go for it. What do these two principles mean in practice? How do they respect the initiative that must be left to grace? It is worthwhile to ponder a moment over this simple method~ and see how it enhances rather than hinders the initiative of grace. FIRST PRINCIPLE Its first principle, have a purpose in view, is of the utmost im-portance in spirituality, as in every other field of human activity. In fact, many people oftentimes do not know~ what they are after what they do, say, desire. They do what they do because they have to, or because they feel like doing it, or because they must do something to spend their time and for no reason known to then~ they happened to hit on this particular occupation. Such a manner of living may be little respectful of a man's rational nature; it cer-tainly is not Ignatian at all. St. Ignatius means us to know and to desire .what we intend in prayer or mortification-~or for that mat-ter, in study or manual labor or recreation or social relations. And he wants us to be very definite about our objective. For meditation, he not only begins the exercise with a preparatory prayer in which we ask that our entire activity.during our prayer be directed to God's glory and service; in a, second (or third) preclude he makes us ask for "what we desire," his famous id quod volo, that is, for the par-ticular grace and spiritual fruit which is suggested by and. in con-formity with the subject matter of the meditation. Definiteness of ai~n in prayer is a first Ignatian principle. Does it gb against" the initiative that belongs to grace? On the face of it, it may look as though we ourselves settle beforehand what spiritual fruit or grace we are after; is that not to take the lead and 249 P. DE LETTER Reoieto for Religious to put limits and rules to the activity 6f the Holy Spirit? Is that not a sort of Semi-Pelagianism? The question has more than once been mode :into an accusation, partly perhaps when some hasty or unsym-pathetic reader overlooked what precedes the id quod uolo, namely, to.ask for what I desire. We may point to a threefold answer to this difficulty. First of all, we are directed to ask for the grace we desire; and we may safely take it that this desire and prayer itself is already prompted by grace--is not every salutary act which helps us spiritually to draw nearer to God, and prayer is such an act, a fruit of ~the inspiration of grace? This prayer, moreover, is as it were open to correction; it is' up to God's grace to answer our desire --it is not our effort alone that will carry or enforce it--and to an-swer it in the manner He pleases and knows best. Secondly, the very specification or determination of the grace we ask for is, in principle and generally also in fact, not the result of personal whim or fancy (barring perhaps the exceptional cases of impulsive and weather-cock- like characters who lack or neglect due preparation and fore-' sight) ; it is either provided by external providential indications, as is the case in retreat time or when we use a meditation manual, whether prescribed or advised by a director or even chosen on our own motivated decision, or suggested" by internal inspiration. Of grace. In all these cases, this prayer for a particular grace is but an answer to the initiative of grace. Lastly, this initial desire which to a varying extent inspires the very manner in which we apply our-selves to our prayer does not preclude any new promptings of grace that may and often do arise in the course of the exercise. The above-mentioned Ignatian rule about freedom in stopping at what satisfies the soul clearly entails this. Moreover~ the ~d quod ~olo is often of such a comprehensive nature that it leaves ample and free play to. the manifold and varying inspirations of grace. An example is the prayer made at the beginning of most meditations on the life of our Lord: that we may know Him better, love Him more ardently, and follow Him more closely. This is an ide~il which each particular soul will realize in his or her own p~irticular way--and there are as many various ways nearly as there are particular individuals ~and particular vocations. Futhermor.e, tfiis definiteness in asking for a particular grace is mainly a matter of psychological preparation and should not be misunderstood in the sense of dictating to grace. As in any other human uladertaking, so also in prayer; definiteness of aim makes for definiteness in efforts; and this guarantees definite results, just as vagueness of aim leads to vague and weak efforts~ 250 - September, 1956 ON METHOD IN THE SPIRITUAL LIFE and vague and poor results., Accordingly, it is safe tO say that Ig-natian definiteness of aim in our prayer does not clash with the initiative due to grace, provided 0nly we handle our method with a pure intention and with the necessary freedom of spirit. This free-dom is perhaps less fo be attended to in the beginnings of a life of ¯ prayer or of religious training; beginners generally do well to follow directives closely. But after years of practice, experience should teach one what this freedom means, and how it opposes in no way thorough generosity. So much for the first: principle in the Ignatian method~. SECOND PRINCIPLE The second principle; take the means to the purpose you are after, implies mainly two things. It first means to say that we should make the necessary effort. We should not expect results without taking the means that must produce them. Perhaps it is very l'Juman (or must we say childish?) to rely on ,good luck whilst, neglecting what one should do, to hope: and expect that' things will turn out for the b~st somehow. Children in fact more or less expect"miracles to happen. But is tha.t reasonable and safe? Is it not overlooking one of the very first principles of reason: that every effect demands a sufficient and proportionate cause? Which means, in this case, that spiritual results suppose ~not only grace but also our cooperation. It is rather risky to count on a ~ause that may Well never act; in this particula'r case, to rely on abundant grace which would mal~e up for our lack of. diligence; all the more so, since this very unprepared-hess for cooperation with grace is likely, to preclude that grace--God does not dispense His graces in sheer waste. A.second thing implied in this principle, is that we should make a tolanned effort: go about our business, whether of prayer or of any other virtuous practice~ in an orderly manner and not haphaz'ardly: not in an unenlightened way, groping as it were in the dark; not according to an unmotivated manner of proceeding or according to whim and fancy of the moment. This supp,oses first that we know the means for our purpose as they are laid down in directives and rules or borne out by the experience of others or even' learned and confirmed by personal experience. We must know the rules of the game if we are to play properly. It means therefore that it is not enough, however important it may be in itself, to overcqme inertia and set oneself to one's, task, making the needed exertion. We must apply ourselves in a clear-sighted manner, knowing what we are doing and why. It further means that we follow the known direc- 251 P. DE LETTER rives with perseverance. It has been said that "with many, courage gives way when they are half way of the effort; some are afraid of trying, others are afraid of succeeding"; in fact "things are worth what they cost" (Fat, her de Ponlevoye). Yet this perseverance should not be marred by shortsighted stubbornness.We must never forget in practice the necessary freedom of spirit in following methodidal rules; rather we must be ever ready to obey the inspiration of grace, to learn from circumstances and from experience, with humility and, docility, with sincerity and honesty with ourselves. It ma~ not al-ways be easy in practice to find the proper balance bet,ween perseverant fidelity to rules and freedom of spirit or docility to the Spirit. Only the interior Guidi~ can teach it in practice, and He certainly will if we do not lack sincerity and generosity. When this necessary freedom of spirit is safeguarded, there is no fear that metbodital application to prayer or practice of virtue, according to rules and planned action, will make one too mechanical or kill the spontaneity of life needed also in the spiritual life. Method makes for orderly activity; it excl'udes a happy-go-lucky manner which actually is more a lack of readiness to cooperate with grace than the contrary. Method does not kill spontaneity; it directs it, if only one uses it properly, that is, with t?reedom of spirit and sincerity. Nor does it then in any way hinder the initiative of grace which must be respected also in the course of our prayer or practice of virtue. It is part of the method ever to be docile to what grace may show or demand. And so, if tile use of metho~d in the spiritual life is rightly un-derstood and put into practice, that is, as the very expression of our desire to answer the call of grace, then certainly it will never stand in the way of grace. It will guarantee our cooperation with God's grace and leave no excuse for inertia or lazine.ss. Grace do.es not dis-pense with our effort, it renders our effort possible and fruitful. " 252 NEW BUSINESS ADDRESS Please send all renewals and new subscriptions to: REVIEW FOR RELIGIOUS 3115 South Grand Boulevard St. L~uis 18, Missouri Sisters' Re!:rea!:s--V Thomas Dubay, S.M. CHARACTERISTICS OF THE RETREAT MASTER ]F it is possible to assay the general mind of the sisters as expressed in their thousands of answers and observations given in this re-treat study, the present writer would be inclined to point out the subject matter of this article, the retreat master himself, as consti-tuting what they consider the single, most-imporant element covered in the survey. The sisters often cast this general impression into a concrete mold. Observed one sister: There is one order whose technique I prefer over the others and one whose method I like least. Yet the best retreat master I ever had was from the latter! The man makes the 'retreat master, not the method! Time and time again the sisters retur~ in their comments to the retreat master, his message, his methodology, and especially his qual-ities or lack of them. And yet we frankly grant that we approach this most difficult of the subjects treated in the survey with consider-able diffidence. It is difficult because it deals with persons, not mere things, But there is nothing like the truth, anO so we will plunge in. QUALITIES In order to ascertain what qualities the sisters especially looked for in their retreat masters, the following question was placed before 'them : Among the following characteristics of ~a retreat master would you put the number 1 before the one you appreciate most, a 2 before the next in order, etc. to the last: __experience ._._~sense of humor genuine sanctity __theological learning ~kind manner ~practicality Further comment: (spice provided) Unlike their modus aqendi in the other survey questions, the sisters did not here mention man.y new qualities in the blank spaces. Simplicity, humility, and interest in work were noted twice, while the following qualities were mentioned once each: clarity, sweetness and patience, sincerity, .understanding of women, average speaking ability, and intelligence. In order to differentiate as finely as possible the varying degrees of importance, which were attached to the qualities contained, in 253 THOMAS DUBAY . Reuiew for Religious the questionnaire, three points were given to th'e quality eachsister first selected, tWO points to the second, and one point to the third. In parentheses are indicated the number of times each characteristic w'as given first choice. Genuine sanctity . 1481 (414) Practicality . 786 (100) Experience 693 (71) Theological.learning .496 (63) Kindness . 360 (23) Sense of humor . 'i. 225'(10) As can be easily seen, there is really no contest for first 'place. The very fact that gefuine sanctity received more first place votes than all other characteristics put together clearly demo~astrates the fact that sisters want their retreat masters to be men of God before ;Ill else. Practicality is rated as a little more important thar~ experiehce, while knowledge of theology is given the nod over kindness and a sense of humor. The reader may be interested in comparing tile above rating of qualities with the various comments the sisters have made (or will make) in other articles of this series. The correlation 'is significantly high, We are thus rendered all the more certain that our survey has accurately captured their collective mind. We will give typical excerpts of the sisters' further comments according to tee alphabetical order in which the qualities .were listed on the survey form. Experience-- [I select experience] because if he has survived in this type of work, he should be" good.' Father, this is a hard one. They should all be first. A retreat master need not have years of experience in order to conduct a successful retreat: Sometimes those with most experience can be very dry and not at all practical. By ekperience I would understand his dealing with people, not the number of retreats he has conducted. I take by experience You mean with souls and religious life. I also appreciate it when he. makes [sic] a spade a spade and leaves nff loop holes for if's or ,but's. Genuine sanctity-- It has been my conclusion that the best thing any retreat master has to give is his own personal example. The convictions with which he approaches his own spir-itual life necessarily,shdw through his efforts to instruct-.others and in this lies his greatest appeal at least for me. 254. September, 1956 SISTERS' RETREATS--V The personal holiness of the retreat master is by far the most impoltant characteristic. "We thunder what we are" and I think this is particularly true of retreat masters. A priest who says Mass slovenly, and has a worldly manner, etc., can hardly expect his hearers to be "refOrmed" or uplifted in spirit regardless of how perfect his con-ferences may be. A genuine saint might be a very poor retreat master, if he is unable to express himself effectively~ and lacks the theological learning necessary to instruct and guide others to sanctity. Experience and practicality should help a retreat master in making the best use of the short time ;it his disposal to cover the necessary points. Sanctity is most important, however, because without it, the insincerity" would be obvious and detract from the effectiveness of'tl~e speaker. Of all the retreats I have made, three are outstanding and have affected my spiritual life most, as far as I can judge. In each case it was the personal sanctity .of the retreat master that gave these retreats their form and impetus. . A doer of the wo~d as well as preacher carries more weight than any other quality [ know. Sometimes the good effects are lessened by a discovery" that Father preaches but does not live what he advises. The tirlge of pharisaism is usually detrimental. A genuine saintly retreat master by his very presence is a light to the beholder: his example gives inspiration, and a desire to be like him and draws or attracts the at-tention of the listener. His teaching is naturally as be lives: therefore very ac- Ic elpiktaeb tloe fbeye al ltlh oart mthoes tr eotfr ethaetsm m.aster is really doing what he is asking us to do. Sanctity radiates a something that neither intelligence or humor can replace. I've made retreats given by saintly men after which I was ready to sign up with a Foreign Legion or for China if I were asked to .do sd. If a man is genuinely holy, the rest doesn't matter. If God has thrown in a sense of humor, the man's mighty lucky'. Father, many sisters lead deeply spiritual lives and we are not so interested in your learning as such, as we are in knowing that you firmly live and believe your doc-trine. We want you learned but in the end it is your own spiritual life that tells. Many retreat masters fail to stress holiness as intimate union with God. We thirst for the fountains of living water. We want solid doctrine. We want you to fire us' with enthusiasm. We are not bored or critical when you speak. We are intent upon gaining a spiritual lift. Don't apologize for repeating the same material. We are not looking for novelty. If we knew you prayed out all your meditations be-fore Christ in the Blessed Sacrament, we would have great faith in your spoken words. I have watched 4.8 retreat masters come and go, and observed the sisters,, making retreats, heard their reactions, attended conferences when possible and there is one answer: personal sanctity. Kind manner-- One who is kind and understanding in confession--and who asks. if there is any-' thing else on your mind. Sometimes tha't last question is just what one needs! I think if a retreat master has real genuine sanctity and a kind manner, whatever else is lacking God will supply the rest. Please don't close the slide or glee absolution before sister has told her story and received some satisfaction. I am not referring to a scrupulous soul. 255 THOMAS DUBAY "Reoieto for Religio~ PracticalitF-- I like a retreat master who can "talk" to us and be practical in the applications he makes. A clear cut set of ideas is what I always hope to find in a retreat. A retreat master who sets down principles to live our daily lives by and who makes us toe the mark and set out with new determination to seek perfection with God's help d~es a greatest ot: services. Some seem to avoid the practical problems of religious life. They don't get down to the core of the matter, even in discussing the vows. Make them practical! Not the extraordinary, once in a lifetime act of obedience, but the everyday type, the everyday needs of each vow. Occasions of sin, etc. Most Of us cduld actually write a volume on the theory of sanctity. It has been well explained, but maybe we could have more practical hints to help us practice what we .know. Sense of humor-- A good sense of humor in a retreat master makes for a good retreat. The dry kind never appeal to me. A retreat to me, is a joy, not a dry thing'. A sense of humor is O.K., especially on a very hot day to keep you awake, but Sacred Scripture should not be used to make fun. By sense of humor I understand having a proper evaluation of things, ability to see,and enjoy a joke~not necessarily "full of jokes." Theological learning-- The choice of I and 2 is a difficult one for the "Spirit breatheth where He wills." However, in the analysis of problems, judicious decisions to be made. delicate situ-ations to handle and the like the educated theologian has much to offer. A certain confidence is generated. God can ~use a stick to work wonders. I think all of these necessarily link together because theological learning could not be passed over to some of us without sanctity, experience, practicality, and a sense of humor. We can really presume en~ough theological learning in any religious set aside to give retreats to nuns. A real absence of theological learning would be worse than an absence of sanctity--but a lot of learning carries small weight with nuns with-out genuine holiness behind it. In the last analysis it is only holiness as concretized in another person which can inspire. But sanctity lending weight to incomplete or misapplied doctrine can do harm. General comments-- This is difficult to answer because he needs them a11, at least in some degree~ Nuns like humility in a retreat master, but not a "scared" attitude or one of"'you-know- it-all-already--what can I tell you" attitude~ We do not know very much. He should sound convinced. A sister can tell whether a retreat master is giving.a retreat merely because of duty or whether he honestly loves the sisters and wants to help them advance along 256 September, 1956 SISTERS~ RETREATS--V the road to perfection, understanding their problems no matter how small they may be. Fatherly is the characteristic I like best of all. One to whom you can speak with ease, knowing and realizing that he has your interest (souls) at heart. Very difficult to decide--would like to have all in one. , One final word on the qualities of the retreat master. As has been indicated in a p~evious article, sisters, teaching in college lay a heavier emphasis as a gioup on their need for theglogy. The' writer noted the same stress here on the importance of theological learning in the retreat master. Among the var, ious qualities of the retreat master, a knowledge of theology is the only one that received an emphasis that was noticeably different according to the work in which' the sisters en, gag~d, DEFECTS Often enough pointing out deficiencies is little short of,.unpleas-ant, and it so happens that our present task is decidedly such. How-ever, St. Thomas speaks of fraternal correction as a spiritual alms, an act of charity. For that reason and because the sisters so intended their observations in a lovely spi'rit of combined kindness and frank-ness, we move with less hesitation to the business at hand. The question dealing with defects was worded as follows: What characteristic do you dislike most in a retreat master? Please place hum- . bet 1 before the one you dislike most, etc. Further comment : t No suggested defects were offered to the sisters. The writer feels that more objectivity was thus secured for the reason that a defect would have to make a considerable impression on a sister if she was to be able to recall it unaided. It would have had to be real. This "no suggestion" technique gave rise on the other hand to a ~wide'variety of noted failings. These we have tried to reduce to common categories as far as possible, but accuracy forbade too drastic a reduction. Hence, the sizeable list below. After each obs.erved defect, is given the number of tirffes it was mentioned. The figure in parentheses indicates the number of times the failing was listed as "disliked most." Statements under each heading are characteristic ways in which the sisters styled the defect. Reading conferences an~t meditation expos~.s . 176 (83) 257 THOMAS DUBAY Review for Religious Reading the retreat--slave to notes--reading entire conference--r~ading notes in-stead of talking. Lack of interest . 93 (28) Sense of boredom (I'm here because of obedience)-~cold, factual 16resentation-- "job attitude"-~a no interest attitude-~-doing something assigned and no mor~-- listless, sleepy, dull. , Conceit . 81 (35) Desire to make an impression~know-it-all attitude--attracts to himself--better-than- thou attitude-~c0cksureness--aloofness---ccnstant reference to himself-~go-tism. Verbosity . 71 (15) Long and rambling--talks and talks and says nothing--nev.er getting to the point-- endless repetition --- d0esn't keep to the schedule--long windedness. Sarcasm, ridicule .¯ . 68 (31) Making fun of problems of sisters of other communities--rididule of superiors-- sarcastic manner--sarcastic approach. ,Joking manner . . 59 (19) Too many jokes--keeps retreatants in an'uproar-~clowning~trying to be funny --a joker. Impracticality . 57 (12) Examples that don't fit o~ur work-~-prlnciples without examples---out-dated. Severity . : . 56 (13) Hell fire and brimstone gloomy--fills with fear rather than love--harsh---blunt expres,sions--six days of scolding. Confessional defects . 50 (9) Impatient.-not available--fast--harsh-~curt--not helpful~talks too loud--no in-terest in the Confessional--indifference to problems. Delivery defects . 47 (11) Talks too fast--inaudible--shouting, ranting-r--muttering, indistinct too slow in .speech--hilting, hesitating---cannot heat him. Superficiality ' .42 (5) La~k of material to communicate--superficial flippancy--shallow--greats retreat lightly--too many ideas .at one time--lightnes~ of treatment--banality lack of theological basis--ignorance theologically unsound. Emotionalism and dramatic manner . . 40 (8) Oratorical---excessive emotion--flowery langfiage--sentimentalism in choic~ of poems, prayers, etc.--too many gestures--unnecessary play on words. Lack of preparation . .,. . . 40 (15) Unpreparedness---lack of organization--lack of immediate preparation. 258 September, 1956 SISTERS' RETREATS--V Excessive intellectuality .". . . 39 (15) Subjects too deep--explainer of theology too philosophical--theological learning' --bookish conferences--high sounding explanations~ Critical spirit in general .3.4. .(10) Chip on the shoulder---critical spirit--pet grievances---critical toward his own corn: re.unity or supenors-~constant scolding-~criticism of sisters studying for degrees--, Cynical" spirit. Lack of sense of humor .: . . . 34 (10) Too serious--gloomy--never a sense of humor. Critical spir'it toward sisters .3.1. (6) Belit'tling nuns--atti.tude that religious are frustrated-~-' unfriendly toward our com-munity-~ critical toward sisters--lack of respect for religious women--making fun of nuns-~critical of our rule, constitutions, and customs--says he dislikes giving retreats to sisters. Worldliness .~. . .~ . 29 (7) Lack of spiritual depth--too l~lasi--play boy type~lacks ho!iness-~easy going-- selfish. Narration of personal experie,nces . 26 (8) Too much personal reference--talking about what they have done-~-~introducing himself and his beloved relatives --- details of family history. Lack of kindness .,. .25 (5) o Harsh, unkind, especially in the confessional--unapproachable--unsympathetic. - Condescension toward sisters . 21 (4) Acting as though we can't understand him--talking down to women-~condescend-ing toward nuns-~belittles the intelligence of nuns and hence waters, down doctrine --treats sisters as beginners in the spiritual life, ' Negative approach .1.5. (4) Too much sin, no love--stressing the negative--emphasis on God's justice. Lack of understanding .1.4. (1) Doesn't understand human nature--lack of understanding of nuns and their problems. In or, der neither to prolong our list beyond due m~asure nor to deny the sisters' views full recognition, we will treat the remaining de-fects in paragraph form and indicate only the total number of times each failing was mentioned. Defects in examples (lack .of, exag-gerated, too many), 14; narrating faults~and scandalous stories re- ~arding other religious, 12; mannerisms and idiosyncrasies, 12; brev-ity, 12;language defects (crude, coarse, slang, grammatical errors), 11 ; nervous and timid ' (restless, fidgeting), 11 : not looking :at audience, 10; inexperience, 8; apodictic, 8; insincerity (affected sanc- 2:59 THOMAS DUBAY ~ Review /or Religious tity, not practicing what he preaches), 8; lack of originality (espe-cially in illustrations and expressions), 8; too familiar, 8; watering down spiritual life, 7; slovenly at Mass, 6; no theme in the retreat, 5; late for. conferences, 5; too eager to please, 4. Subjects receiving three mentions were vagueness, rigid retreat routine, self-depreciation, effeminacy, and excessi;ce praise of sisters. Those noted twice were curiosity and p~ying, stress on unimportan.t matters, loud speaking in the convent, neglectof the liturgy; and provincialism. A few of the many items mentioned by only one sister were immaturity, use of cliches, preoccupation with a favorite subject, lack of refinement, joking about sacred things, and use of pietistic expressions. We must not fail to note that 208 sisters chose not to answer this question. While we cannot be sure just what their reasons may have been, it seems likely that some sisters simply could not recall any outstanding defects. Others may have thought it unkind or unappreciative to record defects of their retreat masters. These latter we may admire even though we, do not agree with them. Whatever the reasons may be, more sisters abstained from replying to this question than abstained from any other. In other questions thus far treated in this series of "articles, .we have given representative excerpts from the sisters' further comments, but for the present question any attempt to be really representative would far exceed the bounds of one article. We will, therefore, limit ourselves to excerpts characteristic of some of the more-frequently mentioned defects. Reading notes-- [ also do not like for the retreat master to read his conferences. He may wish to refer to notes,, but he should have his material so well at his finger tips that he cari deliver it without reading. Some are far from interesting. It is a real penance to sit through six days of listening and straining while someone drones away from some notebook. The only real dislike is toward the retreat master who rea,ds all his talks. I don't say he can't have notes, etc., but the reading of entire lectures and meditations has simply no effect. I'd rather ten minutes of a straight talk. Lack' of interest-- The worst fault is perhaps an attitude of mere tolerance of this job of giving nuns a retreat. The sooner it's over the better! Sisters look forward to their annual retreat with eager anticipation for months, and most of them really do want to progress in the spiritual life. It is a big dis-appointment when they have to listen to a retreat master who apparently does not care for this type of work. 260 September, 1956 SISTERS" RETREATS--V Conceit-- One who calls attention to himself --- the 'T'--more than necessary in conferences. Shows off his intelligence and forgets retreatants also have some. Sarcasm-- Sarcasm and ridicule of women in general and of riuns in particular. Critical negativism-- If there is any observation I should like to make it is this: whatever you can do to dissuade retreat masters for sisters from flavoring their conferences, meditations, and talks with stories exemplifying the ¢ricities and quirks of sisters--usually these apply to only a relatively few--please do . There is nothing so devas-tating and So harmful, it seems to me, than just, that t~;pe of story. If our youth-~ ful entrants grow cynical, distrustful, perhaps even weak in their vocation, may it not be because of the unwise, imprudent choice of illustrations chosen by retreat masters? True, there are odd sisters, but for every odd one, there are at last eight or more sensible, normal ones. Why select the queer and rarely allude to the truly noble and fine in every sense' of the words? Young people are shocked, and rightly so, at the strange things they sometimes hear. "It may~ be that retreat masters wish to be entertaining, amusing. But at what a cost! Ours is an age in which reverence is fast wanifig. Couldn't it help to a restoration' if retreat masters were occasionally more reverent? Tendency to overemphasize the fact that disagreements and petty jealousies do occur in religious life. We know they do, but there are plenty of sisters who are outstand-ing examples of beautiful si?terly charity as well as communities ,where the spirit of charity is outstanding. Joking manner-- What the sisters need is practical help toward sanctity . . : , but too often the" maste? uses the shell of the pulpit to reflect Father Retreat Master instead of the will of God to his listeners. This is especially true of the "joker" who uses the time for his stories and leaves the sisters with nothing to take with them except mem-ories of his cleverness. Severity.--- Pounding, scolding, and "yelling," though I don~t mind being told the truth,--- but not so loud! Lacl~ of understanding~ Sometimes the retreat master forgets that the sisters have more to do than just say their prayers. He should look into the entire picture and help both'subject and superior. Some retreats the subject gets all the corrections, and then sometimes the superior is all to blame. Why not lead all to God by charity, patience, and a. kind understanding of our difficulties? I think community life is a far happier and "homey-er" state than some retreat masters imply. After 29 years of it, under 16 different superiors, I can say I've never lived in a house where happiness and virtue didn't far outweigh human failings and "blue Mondays."--(I'm a realist, not an optimist!) 261 THOMAS DUBAY We now have the happier task of noting a few of the unsolicited compliments rciany of the sisters paid their retreat masters. To neg-lect these and dwell on defects alone would be to give the reader a badly distorted' picture of the whole situation. As is usu~ally the case in human affairs, all is neither black nor white. Among the favorable observations made, the following are characteristic. Most retreat masters are sincere, earnest, and holy. We can make allowances for lack of absolute perfection. If a retreat master is sincere and works hard I¯can't dislike much in him. I have had none whose characteristics made me.lose the value of retreats. I never really thought about this [defects], for I can truthfully say and I thank God for it, I enjoyed every one of my retreats. I learned something every time, betause I was looking for something. I have never had a dislike for a retreat master. I see in him God's messenger for my soul, who will only do his best to bring me nearer to God. I have observed no serious undesira~01e characteristics. Actually I have liked every retreat and every retreat master in my twenty years in religion. These very minor dislikes are:mentioned only to indicate how trivial are the things we let get between us and the message of the retreat. Heavens! I don't know--I've never stopped to think. I always figure the poor man is doing a job that's hard enough without our being critical; He's out to help us and we ought to help him to help us. I'm told, '~It's easier to criticize a retreat master than to be one." Most retreat masters have the necessary characteristics requisite for such important work--God bless them! And we might add: God bless these'sisters! both those who in fraternal charity pointed out defects and those who in the same charity saw none to, point out. OUR CONTRIBUTORS JOSEPH F. GALLEN is professor ~f canon law at Woodstock College, Wood-stock,, Maryland. SISTER M.TERESITA is stationed at the Holy Family. Motherhouse, 890 Hayes Street, San Francisco, California. P. DE LETTER is a member of the faculty of St: Mary's Theological College, Kurseong N. E. Ry., India. THOMAS DUBAY teaches philosophy at the Notre Dame Seminary, 290l S. Carrolhon Ave., New Orleans, Louisiana. 262 ( ues .ions and Answers [The following answers are given" by Father Joseph F. ~allen, S.J., professor of canon law at Woodstock College. Woodstock, Maryland.] I am guiding a young man who is entering our own institute. He casu-ally remarked to me that his family wanted him to sign over his mor3ey to his brothers and sisters before entrafice. By careful questioning I learr~ed that his money amounted to several thousand dollars. Should he sign over th~s money to others before his entrance? A renunciation'is the giving away, the gratuitous, abdication of the ownership of property. An obligation is any act by which own-ership is lessened, rendered less secure, or impeded, e. g., putting up property as security for the debts of others. Can. 568 renders both illicit and invalid any renunciation or obligatmn placed on the prin-cipal of his property by a novice. The canon applies only to the noviceship, but it" is contrary to the spirit of this same law for a renunciation or obligation to be placed on the property of a candi- .date during the postulancy or before entrance becafise of the inten-tion of entering religion. The purpose of c. 568 is to protect the novice's right to. leave religion and to prevent him being, deterred from doing so because he had given away his property. This reason applies equally to the time before the noviceship. Therefore, postu-lants and candidates should in practically every case be dissuaded from any renunciation or obligation. 'The professed of simple vows may give away the income on his property even after first profession. He c6uld later ask the Holy See for permission th give away all or part of the principal of his property, if there should be real need of this; and the solemnly professed will have to give away all his prop-erty at the renunciation effective at solemn profession. Relatives are not often selfless in a case of thi~ nature. It is also at least becoming for those in or approaching the state of perfection, if they are to give away any property, to follow the counsel of perfection, which is not to give to relatives but to give to the poor. A postulant was in danger of death. Could he have been admitted to the profession that is ~ermiffed to novices in danger of death.'? A plenary indulgence in the form of a jubilee is attached to the profession permitted to novices, and this profession also requires ad-mission by a higher superior, the superior of the novitiate house, or the delegate of either. This profession is restricted to novices and" 263 QUESTIONS AND ANSWERS Revidw [or Religious may not be granted to a postulant. However, canon law does not forbid professed religious, novices, and postulants to make private vows (c. 1307, §' 2). Such vows are most rgrely advisable for them, and should never be made without consulting a confessor who is prudent and sufficiently conversant with the habitual state of soul of. the subject. There would rarely be any reason for opposing a private vow by a postulant in danger of death. Therefore, the postu-lant in danger of death can be instructed that he may, make the vows of the institute completely of his own volition. There is no ad-mission in this case on the part of superiors, and the indulgence is not attached to this profession. The essential effect of the profession granted to novices is .attained, i. e., the greater oblation of oneself to God and the co.nsolation of the postulant. In this case also, the or-dinary formula of profession of the institute "is to be used but with-out any determination of time. The implicit duration of the vows is until the postulant zecovers his health. If he does, the vows cease; and he is in exactly the same state as if he had taken no vows what-soever. Cf. Wernz-Vidal, III,.De Reli~liosis, 258-59, note 71. m32-- Is it canon law or merely our own constitutions that forbid the assign-ment of any but exempla, r¥ religious to the novitiate house? Is it always possible to observe this prohibition? Can. 554, § 3, commands higher superiors to assign only ex-emplary religious to novitiate houses. The evident reason is the in-fluence that the lives of the professed.can exert on the novices. The sense of this law is that religious who are not exemplar.y must not be assigned for habitual residence to the house in which the novitiate is located. The code presumes that ,only the master and his assist-ants will reside in the novitiate itself. In clerical institutes the same prescription of the code extends t6 houses of study. Lay i~astitutes should be directed by the same principle with regard to the houses where the professed of temporary vows reside during studies. Every effort is to be made to observe this law, of the code, but it is quite often impossible in practice to send a refractory religi0us to any house except the novitiate house. The religious' at times has to be removed from contact with externs, and even more frequently he or she simply has to be sent to a very large community. Religious of this type can make life impossible for a smaller community. In cases ¯ of this nature, superiors are to strive tO observe the purpose of the law by preventing such religious from having a harmful influence. on the novices. ' 264 September, 1956 QUESTIONS AND ANSWERS 33 ¯ Must the nov;t;ate be located at the residence of the superior general or prov~ncla~? Neither canon law nor the practice of the Holy See in approv-ing constitutions demands that the novitiate be located at the resi-dence of the superior general or provincial. Article 88 of the Normae of 1901 contained the self-evident prescription that the novitiate wasoto be located at the place most suitable for the formation of the novices. The supervision of the higher superior can be more readily exercised when he resides at the novitiate, but the same purpose can and should be attained by more frequ.ent visits to the novitiate. --34--- Must we admit to the novlceship one who has been approved in the canonical examination of the local ordlnary~ and ~s it of" obligation that this examlnafi6n be made outside the clolster7 The canonical examination prescribed for institutes of women by can. 552 .is not admission to the noviceship or first temporary or perpetual~profession but a prerequisite for a licit admission. There-fore, a subject, who has been approved in this examination may be dismissed, excluded from further professions, or have her time of postulancy, noviceship, or temporary vows prolonged by the com-petent higher superior: The examination is to take place outside the cloister of both orders and congregations, but .any just or reason-able cause (c. 604, § 1) will suffice for holding the ~examination within the common cloister of congregations, i. e., institutes of simple vows." What is to be done ff in giving Holy Communion at the grille a Host hlls within the papal cloister of nuns? A priest may enter the cloister to pick up the Host, or a nun may pick up the Host with the paten, a clean piece of paper, or'her fingers And either consume it, if she has not already co'mmunicated, or give it to the priest. The place where the Host had fallen is after-wards to be washed by a nun, and the water is to be thrown into the sacrarium. Cf. Fanfani, De Religiosis, 460; J. O'Connell, The . Celebration of Mass, 242; De Amicis, Caerernoniale Parochorum, 181; De Herdt, Sacrae Liturgiae Praxis, II, n. 188. --36-- I asked a priest to say a votive Mass of the Annunciation of the Bless- 265 QUESTIONS AND ANSWERS Review for' Religious ed Virgln Mary. He told me he was not allowed to do so. What is the reason for this? Only the Masses for which permission is expressly given may be said as votive Masses of the Divine Persons, the Blessed Virgin, and the angels. This permission is verified when the Mass 'is listed as a votive Mass in the missal ~r when directions are given in the. Mass, usually after thi~ gradual, for saying it as a votive Mass. The votive Masses of the Blessed Mother universally permitted., are the five Masses of Our Lady for Saturdays according to the season, Immacu-late Conception, Seven Dolors, and Immaculate Heart. All the Masses of the Blessed Virgin in the Masses for Certain. Places may be used as votive Masses, except that of the Expectation of the Birth of Our Lord (December 18), but only in places where the festal Mass is permitted. Particular dioceses or religious institutes can also have indults to say some other Masses of the Blessed Virgin as votive Masses. A votive Mass may be said-in honor of any canon-ized saint whose name is inscribed in the Roman Martyrology, in its~approved supplements, or in tlhe calendar approved by the Holy See for any diocese, religious order, or congregation. Votive Masses may also be said for the various necessities contained in the second series of votive Masses of the missal. Cf. 3.O'Connell, "T'he Cele-bration of Mass, 68-73. --37m What is thb meaning of lay brother and la~/sister? When found, different classes of religious in the same instittite are commonly those of clerical religious and lay brothers, teaching brothers and lay brothers, choir nuns or sis~'ers and lay sisters. Lay brothers and lay sisters are sometimes called coadjutor, coadjutrix, auxiliary, and converse religious. The Latin n.ame for their class is conversi(ae). A lay brother or sister is not simply a. lay religious. All religious wo'men are lay religious, Since a lay religious is one not destined for, the priesthood. Lay brothers can be had in ~i male in-stitute in which all, the members are lay religious, e. g., in a congre-gation of teaching brothers, The class of lay brother and lay sister is distinguished ,by the following notes. There are two juridical classe's of members of distinct rights 'and obligations in the institute. The lay brother or sister is destined for domestic, manual, and tem-poral la.bors, while to the other class appertain the priestly ministry, teaching, nursing, and the formation of postulants, novices, and prbfessed. The lay brothers and sisters have no part in the govern-ment of the institute, which is reserved to the other class. Therefore, 266 September, 1956 QUESTIONS AND ANSWERS they cannot be voted for or appointed to any office; nor do they have a vote in any chaptbr, general, provincial, or local. In virtue of c. 526, lay sisters have a vote on prolonging the term of the ordinary confessor; but this is.not a matter of government. ~38~- We prolonged the temporary vows of a junior professed for three more years'. May we admit him to perpetual profession before the ex-plratlon of these three added years? By canon law both the postulancy and the noviceship may be prolonged but not longer than six months. This prolongation ma~ be made even if the duration of,the postulancy and noviceship is longer than the six months and the year prescribed by canon law. Some constitutions restrict prolongation, e. g., by forbidding an tension Of more than three months to a prescribed post~lancy of nine months or to a noviceship of two years. Canon law also per-mits a prolongation of temporary vows for' three years but forbids that the whole time of- any case of temporary profession, without an indu.lt from the Holy See, be more than six years. If an institute has five years of temporary vows, they are prol6ngable-only for a year; if six, they may be prolonged only by an indult from the Holy See. Prolongation of any of these probationary states is to be avoided as far as possible by a system of reports to the highe[ superior and the prompt instruction, counseling, and admonishing of the unsatis-factory subject. Prolongation is rarely found to be a satisfactory expedient except in a case such as that of health. A prolongation of any of these probationary states does not have to be made for the frill time permitted by law. Any of them may be prolonged for days, Weeks, months, and the temporary pro-fession for one or two years. ,Whether the prolongation has been made for the full time allowed or any lesser period, the competent higher superior may admit a subject who has proved himself satis- . factory before the expiration of such a period. --39m What ,is the difference between the canonical impediments that' make a noviceship ,invalid and those that render it merely illicit?. An impediment to the noviceship is a circumstance affecting a per.son that would make his novi'ceship either invalid. (diriment im-pediment) or merely illicit (merely prohibiting impediment). All religious' institutes are' obliged by the impediments of can.~ 542. Some 267 QUESTION~AND ANSWERS Review f~r" Religious institutes have additional impediments of their own constitutions. All laws of the code oblige immediately under sin. Their vio-lation is consequently a sin, at least, objectively. The common ef-fect of law is to produce a moral obligation. A law produces no other effect uialess this is certainly stated in the law. For example, ' some laws enact'a canonical penalty, such as an excommunication against a Catholic who attempts marriage before a non-Catholic minister (c. 2319, § 1, 1"). In the present inatter, a law produces only the common effect of a moral obligation when it is a merely prohibiting impediment. To be also a diriment impediment, the law must state certainly, either explicitly or implicitly, that it is an invalidating law. This i~ done explicitly by the phrases that the person is incapable of making a valid noviceship or ~afinot be validly admitted to the noviceship. Implicitly the same effect would be ex-pressed by stating that the circumstance was a diriment impediment or that no noviceship could exist because of the circumstance or by requiring a circumstance for a noviceship or a novice to exist. Invalidating ecclesiastical laws are-concerned only .with juridical acts. These are acts that effect the acquisition, change,~nd loss of rights and ol~ligafions, such as contracts, marriage, and religious pro-fession. It is impossible to invalidate a simple act of disobedience; but marriage, since it produces the rights and obligations of husband and wife, can be invalidated. Let us suppose that a religious pro-fession is invalidly made. The invalidating law does not and can-not annihilate the physical enyity of the act of l~rofession; nor can it annul the moral entity of the act, i. e., that the act was or was not knowingly and thus sinfully made contrary to law. However; the act of profession would otherwise have produced the rights and ob-ligations of the religious state. The' p.recise effect 0f the invalidating law is tO annul these rights and obligations. The one who made the profession is not a religious and h~i's none of the rights and obliga-tions of a religious. The juridical effect of a valid noviceship is to make the subject capable under this" aspect of a valid religious pro-fession; a diriment impediment not dispensed annuls this capability. Inculpable ignorance excuses from the sin but not from the invali-dating effect of a Violation of such laws. Ignorance would excuse even from the invalidity of a particular law when such a law states that ignorance has this effect (c. 16, § 1). None of the invalidating laws on the religious state admit ignorance as an excuse from the invalidating effect. ¯Religious should faithfully observe all the laws of their institute 268 $eptember, 1956 QUESTIONS AND ANSWERS and especially of the Church, but the invalidating laws are to be even more carefully studied and most strict~ly observed.Very serious consequences can arise from negligence in this matter, since the in-validating laws on the religious state can quite readily cause a chain of invalidity in the institute; For example, an invalid noviceship makes all subsequent professions invalid, and a house not validly designated as a novitiate house renders all noviceships in that house invalid. These possible cases could be multiplied, and all possible cases appear to have been verified in fact. The care for the observance of. invalidating laws on the religious state rarely falls on subjects or local superiors. It.is the master of novices, higher superiors and' their councilors, and the general and provincial secretary who must take care of the observance of such laws. They should know enough canon law to recognize or at least suspect an invalidating law and they must seek competent advice in any doubtful matter. ~0-- Poverty is a constant, iproblem in our institute. The principal difficul-ties are the use of money.wlthout permission, the very frequent request to use all or part of cjiffs, the obtaining of personal necessities, practlca~ly always of better quality, from seculars, and the obtaining of money from seculars for special purposes, which appear very extraordinary to the other religious. The last two are often solicited, directly or indirectly, by the rel[glous. It is hum[llatlng to realize that this is being done, and es-pecially the last two practices cause difficulties, discontent, and 9radua| loss of observance in quite a few other religious. I am sure that, with the possible exceptlbn of rare and accidental cases, local superiors are cjen~ erous. Are there any law~. that we should add to our constitutions to strengthen the observance of poverty? The principles with regard to such practices and even thespecific practices themselves have often been treated in the REVIEW FOR RE-LIGIOUS. It is a delusion to believe that new or added laws neces-sarily effect a renewed spiritual life. Defective laws,should b~ cor-rected; but the laws of the institute in question, as of so many others that are faced by the same problem, are not defective. The precise difficulty of many religious is that they confine their understanding and practice of poverty to the mere obligation of the vow and .of law. Superiors are to insist on the observance of both the vow\ and the laws on poverty; they are to. remember that it is easier to prevent than to eliminate abuses; and by apt ~nstruction and individual guid-ance they are to strive.to rfiake their subjects realize the purpose of poverty, without which poverty in many cases will be a matter of, 269 QUESTIONS AND ANSWERS Reoieu~ for Religious ;'what I~can get away with." The purpose of the religious life is the perfection of divine charity, and the primary purpose of the three vows of religion is to remove the chief obstacles that impede the soul from complete,love of God. The princilSal purpose therefore of tt~e vow of poverty is not mere external observance but a detach-ment from external goods that will lead to an increased love of God. Detachment here is the habitual interior state by which one uses, requests, and desires ma'terial things, not for themselves, but only in-sofar as they are necessary or useful for personal sanctification, prog-ress in that sanctification, and work. Permission is a help to the at-tainment of deta~chment, but no assurance of its acquisition. Per- .mission is highly compatible with attachment to the object permitted. It should be axiomatic that religious pove~rty is efficacious only to the degree that it effects detachment. If a religious iS not striving for detachment, poverty is contributing very little to his religious life. This purpose of povery is not commanded under sin; but a religious is grievously deceived if he does not realize that his sanctification, even after profession, is placed principally in matters of counsel. Religious poverty consequently is real and effective only in the degree that it is increasing love of God, detachment from material' things, and the ~ correlative virtues of trust in divine providence, patience, meekness, humility, and the spirit of mortification. A candidate applied for admission~ who had evidently been conceived before the marr[acje of his parents, but the parents married in the C~hurch before his birth. Is he lecjitlmat~? A legitimate child is one either conceived or born of a valid or a putative marriage (c. 1114). It is therefore not necessary that a Child be both conceived and born of such a ¯marriage, but either con-ception or birth is sufficient. This child was born of a valid mar-riage and is consequently legitimate. ¯ If'will be clearer to put the present question in the form of'a case with fictitious names. Irwin, a Gatholic, attemp÷ed marFiacje with an Episcppalian, before an Episcopalian minister. A daughter, Jane, was born to the couple a year later. The marrlacje was ne~;er ¢onvalidated in the Gathloi¢ Church. 'Irwin has always been certain ofthe invalidity" of his marriacje, but Irma has never had a doub~ about its validity. -Jane has olways been a C~athollc and wishes to enter relicjion. Is she lecjitim~te? 270 " September, 1956 QUESTIONS AND ANSWERS A child is legitimate if conceived or born °either from a valid or from a putative marriage. A putative marriage is an invalid mar-riage, but at the time of the celebration at least one of the parties believed'the marriage valid. It is sufficient that a non-Catholic party be the one in good faith. (Cf. Vlaming-Bender, Praelectiones Iuris Matrimonii, 45-46; Woywood-Smith, A Practical Commentary, I, 646.) This good faith required in at least one of the parties means that such a party at the time of the celebration either had no doubt about the validity; or, if there was such a doubt, it was proportion-ately investigated. If such anlnvestigation was neglected, the party was not in good faith. The marriage remains putative until both parties are certain of its invalidity. A child either conceived or both while the marriage is putative is legitimate and remains so forever, even though later both parties become certain of the invalidity. A putative marriage can occur, when the invalidating .cause is el}her a defect of consent or a diriment impediment not dispensed. On January 26, 1949, the Code Commission gave an au.thentic inter-- pretation, whose sense is that a .marriage attempted completely with-out canonical form cannot be puta, tive if at least one of the parties is held to c~nonical form. Canonical form consists in the presence of a competent priest and at least two witnesses. As a Catholic, Irwin was held to canonical form; and his marriage with'Irma before an Episcopalian minister was attempted completely without ~canoniCal form. Therefore, the marriage cannot be putative; and Jane is iilegitimate. --43m Does the impediment of a religious profession effect one ~vho left after profe~slon and later wishes to be readmiffed to the, same institute? This diriment impediment of can. 542, 1 °, reads: "Those who ~ire or were bound by religious profession." The language of the canon is absolute and i.s to be understood absolutely. The impediment )herefore is verified in those who. are now bound or at any time in the past were bound by valid religious vows, sOlemn or simple, per-~ petual or temporary, iri the same or a different institute, whet,her an order or a pontifical or diocesan congregation. The iNpediment does not affect , those who were merely novices or postulants in any re, ligious institute, nor novices who were admitted to profession in dan-ger of death, nor finally anyone who was a member of a society of common life without public vows or of a secular institute. How-ever, m~iny institutes have a merely, prohibitive impediment of their own constitutions with regard to.those whd were novices or pos~u~- 271 QUESTIONS AND ANSWERS lants in another, religious institute, which some extend also to those who had been nox;ices or postulants in the same religious institute. The impediment is dispensable. Greater care is to be exercised in this case to secure assurance of a religious vocation. The departure from ,,another institute is, generally speaking, a strong argument against the presence of a religious vocation. The petition should give the circumstances and reasons for the departure, i. e., the name of the 6ther institute, of what vows the candidate was professed, how long, and whether the departure was voluntary or by exclusion at the end of temporary vows, by secularization, or dismissal. The reasons for the departure should be given truthfully arid completely. Should novices be separated from the postulants? Canon law does not command the separatioh of the novices and postulants. Constitutions of lay congregations approved by the Holy See after 1901 are based in great part on the Normae of 1901. Article 64 of these Normae prescribed such a separation when this could be conveniently accomplished. Some institutes have such a prescription in their constitutions, due either to the influence of the Nor.maeor to the fact that these institutes believe separation to be more conducive to the religious formation of both novices and postulants. What does canon law command about the place of postulancy? Can. 540, § 1, commands that the postulancy be made in the novitiate ,house or in another house of the institute where the religious discipline prescribed by the constitutions is faithfully observed. The canon does not forbid the distribution of the postulants in many houses of the institute nor the repeated transfer of a postulant from one house to another. Experience, however, 'more than fully dem-onstrates that it is far more preferable for the postulancy to be made , in the novitiate house. It can be taken as a thorotighly sound and general practical principle that the effect o,f separation from the master of novices or postulants is little instruction 6r formation in the religious li~e. A small number of congregations have wisely pre-scrib, ed that the postulants must spend two complete months in the novitiate house before their entrance into the noviceship when the earlier part of the postulancy has been made outside the novitiate house. 272 (Material for this department should ,be sent to: Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College, West Baden Springs~ Indiana.) THE MIND OF THE CHURCH IN THE FORMATION OF SISTERS. Se-lectlbns from Addresses Given durln9 the Six Regional Conferences and the First National Meeting of the Sister Formation Conference, 19S4-19SS. Pp. 282. Fordham University Press, New York. 19S6. $3.00 This book is another milestone in the Sister Formation move, menL The inspiration of the movement was the address of Plus XII at the first International Congress of Teaching Sisters in September, 1951. The Holy Father dxhorted the ~ sisters to make all of their schools excellent, to make sure that the education of sister teach-ers corresponds in quality and academic degrees to that demanded by the state, and to adapt themselves to new conditions. "You," he added, "must serve the cause of Jesus Christ and of His Church as the world t~oday requires." The movement was inf~rmally laurlched at the Kansas City NCEA convention in 1952 when a ggoup of sisters was authorized .to survey the current status of sister education in the United States. ,The findings of the survey underscored three major problems of sister education: (!) the. needed time for sisters to complete a bachelor's degree program and state certification requirements beford entering the classroom, (2) the resources (financial and academic) necessary for this adeq

Issue 14.5 of the Review for Religious, 1955. ; Reviewfor Religious SEPTEMBER 15, 1955. Caussade on External Grace . John A. Hardon Effective Governing . Claude Aquavlva Mother Xavier Warde . $1s{er Mary Julian To Teaching Sisters . ~'ope Plus XII Secular Institutes . Francis N. Korth Intellectual Obedldnce . Augustine G. I:llard I, Book Reviews" Questions and Answers ForI Your Information Communications VOLUME XIV NUMBER 5 R Vlg:W FOR RI::LIGiOUS VOLUME XIV SEPTEMBER, 1955 NUMBER CONTENTS EXTERNAL GRACE IN THE SPIRITUALITY OF PI~RE CAUSSADE-- 'john A. Hardon, S.'J . 225 SOME RECENT PAMPHLETS . 234 EFFECTIVE GOVERNING-~Claude Aquaviva, S.'J .2.3.5. FOR YOUR INFORMATION . 240 MOTHER MARY XAVIER WARDE-~Sister Mary ,Julian Baird, R.S.M. 241 TO TEACHING SISTERS--Pope Plus XII . 251 THE DEDICATED LIFE AND SECULAR INSTITUTES-- Francis N. Korth, S.'J . 257 A RATIONAL APPROACH TO INTELLECTUAL OBEDIENCE-- ~ Augustine G. Ellard, S.3 . . 261 COMMUNICATIONS (on "praying reasonably," and on retreats) 266 OUR CONTRIBUTORS . 266 BOOK REVIEWS AND ANNOUNCEMENTS-- Editor: Bernard A. Hausmann, S.,J. West Baden College West Baden Springs, Indiana . 267 QUESTIONS AND ANSWERS-- 22. Introducing a Thirty-Day Retreat . 278 23. Introducing Perpetual Adoration . 278 24. New Devotions at Mother House . 279 25. Introducing Lay Retreats at Mother House . 279 26. Annual Retreat outside Houses of Institute . 279 27. Rank of Lay Sister when Grade is Abolished . 280 28. Extended Vacations for Favored Group .280 REVIEW FOR RELIGIOUS, September, 1955. Vol. XIV, No. 5. Published bi-monthly: 3anuary, March, May, 3uly, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. ~vlarys, Kansas, with ecclesiastical approbation. Entered as second class matter 3anuary 15, 19420 at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Augustine G. Ellard, S.J., Adam C. Ellis, S.J., Gerald Kelly, S.'J., Francis N. Korth, 8.2. Literary Editor: Edwin F. Falteisek, S.2. Copyright, 1955, by Adam C. Ellis, S.~I. Permission is hereby granted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy Printed in U. S. A. Before writing to us, please consult notice on inside back cover. l:::x ernal Grace in the Spirltuali F ot: P re Caussade John A. Hardon, S.J. pERE CAUSSADE ~.s unique an~ong ascetical writers in modern times. The one book on which his reputation rests, L'Aban-don a la Providence Divine, was not published by him but edited a hundred years af~ter his death, by Father Rami~re, the apostle of the Sacred Heart in France. I.t was not even a book in the ac-cepted sense but a collection of 1.32 letters of spiritual direction, which he wrote to the Religious of the Visitation at Nancy~ where he had charge of the local retreat house. Yet this posthumous work has enjoyed a diffusion 'perhaps unequalled in its class during the past century. As of 19218, it had gone through twenty-one editions in French and had been, translated into a dozen languages. In the new Enciclopedia Cattolica, published under Vatican auspices, the author is described as "the classic teacher of resign,ation to the will of God." I The full title of the original edition, Self-Abandonment to Divine Providence, Constldered as the Easiest Means of Sanctification, gives us the clue to its Wide popularity. In the mind of Caussade, the easiest way to spiritual perfection--for everyone--is complete resignation to the super.~atural providence of God. As such, the idea was nothing new, but Caussade's hafidling of the subject was decidedly new. He integrated this ,familiar concept into the body of Catholic doctrin~ onI external grace and thereby clarified what previously had been known, but not so pointedly realized. The following study is "inteNded to synthesize the basic elements of Caussade's teaching oni self-abandonment to divine providence, where the latter is conceived as a veritable atmosphere of external graces in which God pla~es our life, and through which He designs our salvation and sanctification. The Meaning of External Grace In the spirituality of P~re Caussade, the activity of God is de-scribed as embracing all time and all things, operating without ceasing and with divine surety for the sanctlficanon of human souls. He sees all creation as unified in this divine operation and conse-quently regards every creature, in its way, as a predestined means 225 JOHN A. HARDON Review for" Religious to lead men to their supernatural end; in other words, 'as a grace of God. "The order established by God, the good pleasure of God, the will of God, the action of God--grace--all. of these are the same thing in this life. It is God laboring to make the soul like to Him-self. And perfection is nothing else than the soul's faithful co-oper-ation with this labor of God." Moreover, what may not seem im-mediately evident, since the power of God is infinite, it is not only the good things but also the evil which He can use to accomplish His eternal designs upon men; so that "everything succeeds in the hands of God, He turns everything into .good." Although P~re Caussade makes no distinction between internal and external graces, but considers everything in some sense as a grace of God, yet it is not difficult to trace such a distinction in his writings. Following the common terminology, graces are called ex-ternal when they are outside of man's intellect and will and internal when they are immediately and specially received from God within the intellect and will. In answer to the question, then-~What does Caussade regard as an external grace?--he would answer, "Every creature which is "not an internal grace of God." "The divine order gives to all things, in favor of the soul which conforms to it, a super-natural and God-given. value. Whatever this order imposes, what-ever it comprehends, and all objects to which it extends, become sanctity and perfection; for its virtue knows no limits, but divinizes all things which it touches." As extensive as it is, this concept of external grace is in full accord with Catholic theology. St. Augustine, for example, does not hesitate to call external graces all the effects of supernatural providence which help the human will to perform acts of virtue and those which, under divine guidance, prevent men from committing sin. Different Kinds of External Grace An exhaustive classification of the various types of external grace described by Caussade would run into a score of items. But these can easily be reduced to several large divisiofis. Eoergthing which is good. As a general principle, the love of God transforms into grace everything which is good, nor does i't limit this transformation only to such things as appear good to as. For divine love is present in all creatures, with the sole exception of those which are sinful and contrary to the law of God. Temporal afflictions and adversities. God uses them to convert and sanctify our souls. No matter how painful, sickness and physi- 226 September, 1955 CAUSSADE ON EXTERNAL GRACE cal suffering are in reality a grace of God, always intended as such for the one suffering and sometimes used by Him for the conversion and sanctification of others. Writing on one occasion to a friend whose fields were destroyed in °a storm, Caussade expressed his sym-pathy that "hail and the rains have done great damage in many provinces, including your own. But God intends this'as a grace, that we may derive profit from all the plagues of heaven for the ex-piation of our sins." Spiritual and psychological trials. It is generally easier to accept sickness and temporal adversity as coming from God than to recog-nize His gift in the negative conditions of our mind and emotions: aridity in 1Stayer, coldness in spiritual things, anxieties, discourage-ments, and fears. Caussade does not subscribe to the theory that these states of mind and feeling are a certain sign of negligence on the part of the soul. Without denying this possibility, he prefers, with St. John of the Cross, to consider them as species of'divine grace. "Just as God converts, reproves, and sanctifies people living in the wo, rld through afflictions and temporal adversities, so He or-dinarily converts, reproves and sanctifies persons living in religion by means of spiritual adversities and interior crosses, a thousand times more painful, such as dryness, fatigue and distaste" for the things of God. The actions o[ others. God uses the actions of other people as graces for our sanctification. Their ordinary words, conduct, and gestures are in'tended as means of producing supernatural effects in our souls. This is particularly hard to see where the actions are offensive and the offender is personally not wicked, and may even be highly virtuous. Hence the exclamation. "Blessed be the God of all things and in all things, but especially because He knows how to use all things for sanctifying His elect through one another . He often uses a diamond to polish another diamond. How important is this thought for our consolation, that we may never be scandalized at the petty persecutions which good men sometimes occasion against each other." In this connection, St. John of the Cross used to say that a religious is refined and sanctified in word, thought, and action by the character and manner of conduct of his fellow religious. It is of special importance to see. God operating in the perse-cution or perhaps criminal actions of others. He permits these things in order to draw good out of them. Thus St. Paul's inspired pane-gyric on the great believers of the Old Law--Noe, Abraham, Moses, Isaac, Jacob, and Joseph--is an application of this principle, that 227 JOHN A. HARDON God tries His chosen servants by sending them trial ahd opposition~ and their sanctification is determined by the measure of faith which recognizes in these human obstacles the workings of divine grace. This was tbe~spirit in which David accepted the cursing of Semei, as a just punishment ordained by God for his spiritual welfare. With St. Augustine, therefore, we should "marvel at the way G6d uses even the malice of those who are wicked in order to help and elevate those who are good." Temptations. If considered as coming from the devil,' ten~pta-tions are directed only to the destruction of souls; but from the viewpoint of God's permissive will, which never allows us to be tried beyond our strength, they are true graces. And "violent temp-tations" are especially "great graces for the soul." By the same token, the revolt of the passions, which is often a cause of anxiety to spir-itual persons/should not be regarded as evidence of aversion from God,*but, "on the contrary, as a greater grace than you can con-ceive." Troubles of conscience may be estimated in the same manner. Sins at least might seem to be excluded from the category of external graces. Evidently God does not want anyone to commit sin. And yet, says Caussade, "we must remember that, without willing sin, God uses it as an effective instrument to keep us in hu-mility and self-depreciation." This thought is very much like that of St. Augustine who, when speaking of' Peter's denial of his Ma~ter; explained that God permitted this humiliation to teach him not to trust in himself-~thus turning a grievous fault into spiritual ac-quisition. Sanctif~ting Effect of External Graces The sanctifying effect of external graces was already familiar to Sts. Augustine and Thomas Aquinas, who recognized that God exercises a special supernatural providence over souls who are living in His friendship. What seems to be Caussade's contribution in this matter is the tie-up which he made between external graces and the sacramental system; while only analogous, there is a real simi-larity between the two. In both cases, the external element is an in-strument for the communication of grace. External graces are sanctifying in countless ways. But in general Caussade concentrates on the three most familiar in the spiritual life; n~mely, by purification, illumination, and union with God. This -is not to say .that only these effects take place, or that they Occur in any.particular sequence; and least of all does it mean that Caussade 228 September, 1955 CAUSSADE ON EXTERNAL GRACE ignores the correlative necessity of internal grace to ourify, enlighten, and unite the soul with God. I. P~ri[ication The second volume of the French edition of L'Abandon is mainly concerned with the purifying effect of external grace, achieved through detachment from creatures and stripping of self. Repeatedly the axiom is stated that "a person cannot be united with God, source of all purity, except through detachment from everything created, source of impurity and continual corruption." To this end "it is necessary that our souls be emptied [of creatures], before God can fill them with His own Spirit." By means of external graces, and especially suff4ring, God ac-complishes in us this detachment from creatures and self. There is a difference, however, in His way of acting with different persons. Those already advanced in the spiritual life, He is accustomed to "despoil of all gifts and sensible f~rvor," whereas "the effect of His mercy is to deprive worldly persons of temporal goods in order to detach their heart from them." Time and again, Caussade, stresses the same truth: God purifies the soul by suffering and trial. But he goes beyond the ordinary in-terpretation of the statement in Scripture that the just man is tried by afflictions as gold is tried by fire. "Crosses and tribulations," he says, "are such great graces that generally sinners are not converted except through them, and good persons are not made perfect except by the same means. Following the analogy used by the saints, Caussade compares God to a doctor who administers bitter medicine to restore health to the soul and removes with the scalpel of suffering whatever stands in the way of our spiritual progress. According to St. Augustine, "in those whom He loves, God, like a wise physlciam cuts away the tumor" of overweening self-confidence. To be specially noted is that this law of purification is universal; it applies as well to worldly minded as to saintly souls; it affects temporal goods as well as spir-itual attachments; and it is proportionally more intense and com-plete as the degree of union with Himself to which God intends to raise a soul is greater. Thus'St. John of the Cross: "according to the proportion of its purity will also be the degree of enlightenment, illumination and union of the soul with God, either more "or less"; and the requisite purity is obtained in the crucible of purification. Caussade therefore concludes that "the more God retrenches nature,,. the more He bestows the supernatural.'" 229 JOHN A. HARDON Reoiew for Religious II. Illumination External graces also enlighten the soul to recognize l!h'e will of God in its regard. Caussade looks upon this manifestation of the divine will as th~ "~piritual direction of God." One of the surest means of sanctification, he believes, is simply to use whatever God, ¯ the supreme. Director of souls, places before us moment by moment, e.ither to do or to suffer. Souls who thus abandon themselves to the will of God find evidence everywhere of what He wants them to do. They are directed "by the intermittent actions of a thousand creatures, which serve, without study, as so many graces of instruc-tion." Consequently, God is seen as leading us as much by the external events of our life as by the internal inspirations of His grace. He - "speaks" to us as He spoke to our Fathers, to Abraham and to the chosen people, showing us His will in all the circumstances which befall us. Addressing himsel~ to God, Caussade declares: "You speak, Lord, to the generality of men by great public events. Every revolution is as a wave from the sea of Your providence, raising storms and tempests in the minds of those who question Your mys-terious action. You speak also to each individual soul by the cir-cumstances occurring at every moment of life. Instead, however, of hearing Your vdice in these events, and receiving with awe what is obscure and mysterious in tbese Your words, men see in tbem only the outward aspect,' or chance, or the caprice of others, and cen-sure everything. They would like to ad& or diminisIi, or reform, and to allow themselves absolute liberty to commit any excess, the least of which would be a criminal and unheard-of outrage. "They respect the Holy Scriptures, however, and will not per-mit the addition of a single comma. 'It is the word of God,'. they say, 'and is altogether holy and true. If we cannot understand it, it is all the more wonderful and we must give glory to God, and render justice to the. depths of His wisdon~.' All this is perfectly true, but when you read God's word from moment to moment, not written with ink on paper, but on your soul with suffering, and the daily actions that you have to perform, does it not merit some at-tention on your part? How is it that you cannot see the will of God in all ~his?" Every circumstance, therefore, of our daily life is an expression of the divine will .for us at that moment. And, correspondingly., .every external grace is meant for our "guidance and illumination:'i Commenting'o'n thi~ doctrin~e in L'.A.bandon, Garrigou-Lagrange. 230 September, 1955" CAUSSADE ON EXTERNAL GRACE 'points out another function' which external grace may serve as a means of our instruction. "In this way," he says, "within us is formed that experimental knowledge of God's dealings with us, a knowledge without which we can" hardly direct our course aright in spiritual things or do any lasting good to others. In the spiritual order more than anywhere else real knowledge can be acquired only by suffering and action." For example, "we foresee that a very dear friend who is sick has not long to live, yet when death does come and if our eyes are open" to see, it will provide a new lesson in which God will speak to us as time gbes on. This is the school of the Holy Ghost, in which His lessons have nothing academic about them, but are drawn from concrete things. And He varies them for each soul, since what is useful for one is not always so for an-other." An important element in this experimental knowledge is the experience it gives us of our weakness and imperfection in the face of trial and temptation. These occasions--external graces of tribu-lation- show us how impotent we are to do any good without the help of God, and teach us to turn to Him in'stead of depending on ourselves; for, as Caussade e~plains, "We must be thoroughly con-vinced that our misery is the cause of all the weaknesses we experi-ence, and that God permits them by His mercy. Without this re-alization we shall never be cured of secret presumption and self-complacent pride. We shall never understand, as we should, that all the evil in us comes from ourselves, and all the good from God. But a thousand experiences are needed before we shall acquire this two fold knowledge as an abiding habit: experiences which are. more necessary the greater and more deeply rooted in the soul is this vice of self-complacency." III. Union with God The most important effect of external graces is the union with God which they develop in the soul, to which purity and illuminatiofi are only contributing means. In a famous passage, P~re Caussade regrets that more people do not appreciate this power that creatures have to unite us with the Creator. ",What great truths are hidden ever; from Christians who imagine themselves most enlightened. How many are there among us who understand that every cross, every action, every attraction according to the designs of God, gives God to us in a way that nothing can better'explain than a .comparison with the most august mystery?-Nevertheless there is nothing more 231 JOHN A. HARDON Ret~iew for Religious certain. Does not reason as well as faith reveal to us the real pres-ence of divine love in all creatures, and in all the events of life, as indubitably as the words of Jesus Christ and of the Church reveal the real prese~nce of the sacred flesh of our Savior under the Eucharistic species? Do we not know that by all creatures and by every event, the divine love desires to unite us to Himself, that He has ordained, arranged, or permitted everything about us, everything that happens to us with a view to this union? This is the ultimate o~bject of all His designs, to attain which He makes use of the worst of His creatures as well as the best, of the most distressing events as well as those which are pleasant and agreeable." It may be added by way of explanation that Caussade, in com-mon with traditional theology, understands union with God in two ways, as active and as passive. In active union, the soul gives itself to God by conformity to His will; in passive union, however, besides the active conformity of will, God Himself acts in the soul by ~he gifts of His interior grace. Obviously, external graces cannot, of themselves produce the latter kind of union; they only dispose the soul to receive it. Yet, in the ordinary providence of God, they are the conditio-sine-qua-non for passive union with God. This doctrine which regards external graces as disposing the soul for passive union is familiar from the writings of St. John of the Cross. It is also the underlying theme of The Abandonment to Divine Providence. God uses external events,, persons, places, and circumstances to perfect a human soul in His love. This may take place in a variety of ways. 1. External graces give us occasion to resist temptation and acquire the contrary virtues. In general, temptations are said to be the effect or permissive result of "one and the same mortifying and life-giving operation of God. On the one hand, He allows the various movements of passion to give you an opportunity for combat and development in the opposite virtues. On the other hand, He estab-lishes in you, in the midst of these agitations, the solid foundation of perfection, namely, understanding, profound humility, and hatred of self." Thus conceived, the fight against temptations takes bn a nobler meaning. Without them we should remain satisfied with a minimum of effort, with less intense acts of virtue. They spell the difference between a certain regularity in well doing and the fervor which leads to high sanctity. 2. These trials not only help us acquire solid virtue, but they prepare us" for union with God, that "you may love God for 232 September, 1955 CAUSSADE ON EXTERNAL GRACE Himself at the cost of yourself." We are also given occasion to prove our love, as declared by St. Francis de Sales, that "it is not in ab-negation, nor in action, but in suffering that we give the best evi-dence of our love . To love suffering and affliction for the love of God is the high-point of heroic charity; for then nothing else is lovable except the divine will." 3. Finally, external graces assist our growth in sanctity and render us more apt for union with God by increasing the store of supernatural merit. Divorced from the spirit of faith, the routine details of domestic and religious life'seem to be quite meaningless. In reality "these 'trifling' daffy virtues, faithfully practiced, will bring you a rich treasure of graces and merits for eteznity." More heavy trials, says Caussade, ale more meritorious. This does not mean that the &gee of merit corresponds to the difficulty of the work performed, which is false. But in supporting burdens that are more difficult, we generally give a greater proof of virtue than when doing actions which are more agreeable. Difficult tasks not infrequently demand the outpouring of all the generosity of which a soul is capable. Estimate of P~re Caussade When introducing P~re Caussade's L'Abandon to the public, Henri Rami~re felt he should answer the first question that comes to the mind of anyone familiar with some of the aberrations in - French spirituality that were current in the seventeenth and eighteenth centuries. Is there any danger that this doctrine of abandonment, if put into literal practice, will lead to a type of quietism which says that "in the state of perfect resignation to God, the soul renounces every act and exercise of any virtue, and remains in quiet repose in the presence of God"? P~re Rami~ke first analyzed Caussade's theological principles, somewhat as we have done in ,,the foregoing study, and concluded that they are founded on the" bedrock of Christian asceticism, as taught by the Church~s tradition and as practiced by the greatest saints. Then he makes a number of distinctions, which completely dissipate any misgivings about the orthodoxy of Self-Abandonment. Caussade did not °write a c~mplete treatise on Christian perfec-tion. He took only one aspect~ namely, submission to the will of God, and omitted--without tl~e suggestion of denying--the bulk of ascetical principles, in whos~ light this one aspect must always be viewed. Moreover, the people for whom he was writing were persons already advanced in vibtue, consecrated to a life of perfec- 233 SOME' RECENT PAMPHLETS tion, who could be considered as already practicing the essentials of the gdspel precepts and counsels. The basic error of quietism was its utter passivity, equivalently denying the necessity of man's active cooperation with the grace of God. To attribute this kind of passivity to the self-abandonment recommended by Caussade would be to completely distort its mean- : rag. It is something eminently active, in combatting self-love, repug-nance, and the snares of the devil. Its "passivity"--so-called--con-sists in the nonresistance to God's will, and in the fruit of this non- .resistance, which is an e;cer more perfect indwelling of the Holy, Spirit. Given these distinction~, Rami~re concludes, so far from being dangerous,, the doctrine of Self-Abandonment "may be taught to p.ersons in every walk of life, and, if properly undi~rstood, will make sanctity appear to them most accessible," as it really is.1 1The most detailed study of this question is ~y E. J. Cuskelly, M.S.C., "'La Grace Ext~rieure D'Apr~s Le P. De Caussade,'" Revue d'Asc~tique et de Mgstique, 1.952, pp. 224-42, 337-58, from which the present article has drawn many ideas. SOME RECENT PAMPHLETS GRAIL PUBLICATIONS, St. Meinrad, Indiana. Follow Christ. Edited by Gerard Ellspermann. O.S.B. This is a vocation pamphlet. Pp. 64. 25 cents.--Hints on Preaching. By Joseph V. O'Connor. Pp. 50. 25 cents.--Pilgrimage to Fatima. By Jerome Palmer, O.S.B. Pp. 42. 15 cents.--The Six Sundays of ~Saint Aloysius Gonzaga. Compiled by L., N. Douglas. Pp. 30. 15 cents.--Whg on Sundatls? By John M. Scott, S.J. Pp., 44. 15 cents. THE LITURGICAL PRESS, St. John's Abbey, Collegeville, Minn. Sanctifging Pregnancg. By Margaret .Place. Pp. 39. 15 cents.--Liturgg's Inner Beautg. By Abbot Ildefons Herwegen. Translated by William Busch: Pp. 44. 20 cents. THE NEWMAN PRESS, Westminster, Maryland. An Eas~j Method of Mental Prager. By Bertrand Wilberforce, O.P. Pp. 31. 50 cents. ~ SOCIETY OF SAINT PAUL, 2187 Victory Blvd.; Staten Island 14, N.Y. ~ A Preparation /:or Perpetual Vows. By James J. McQuade, S.J. Pp. 62. THE QUEEN'S WORK, 3115 So. Grand Blvd., St. Louis 18, Mo. Recover!j, Inc. By John J. Higgins, S.J. Pp. 32.~Novena to St; doseph. By Sister Emily Joseph, C.S.J. Pp. 32. So You Want Peace of Min$! By Hugh P. O'Neill, S.J. Pp. 24--Hold Your Tdngue! By Winfrid Herbst, S.D.S. Pp. 31~Mothers with Empty Arms. By Rev. John J. Regan. Pp. 24. --That Won-derful Sundag Mass. By Daniel A. Lord, S.J. Pp.~32.--Will You Save "Souls? By Ferdinand Schoberg, S.J. Pp. 30.--The Loving Heart of a Mother. By Daniel A. Lord, S.J. Pp. 32.--You're Sense-ational! By Rev. Chester Wrzaszc-zak. Pp. 32.--Each, I0 cents. 234 Governing Claude" Aquaviva, S.J. [EDITORS' NOTE: While superior general of the Society of Jesus, Father Claude Aquaviva wrote a treatise called the Industriae, which was intended to help super-iors deal with the "spiritually ill"--that is, subjdcts with ~motional problems~ The second, and perhaps most celebrated, chapter of the lndustriae contains many suggestions for combining firmness and gentleness in governthent, When we beglin publishing various items under the genera! heading "The Good Superior," it' was suggested that we publish an English version of this celebrated chapter. For the version given here, we are indebted,to Father W. Coleman Nevils, S.J. and Mr. James E. Whalen, S.J.] ~ RACIOUSNESS must go hand .in hand with: strefi.gth.ih ef- ~ fective governing. This especially applies, to a commfinit~; o'f religious who voluntarily have given themselves to G6d's service, who have a spontaneous and enthusiastic desire to be directed aright in the path of perfection and are animgted thereto by ~he practice of mortification and self-denial. Thd fathers of the Church as well as our constitutions abundantly dictate the necessity of uniting graciousness and firmness in all administration. St. Ignatius himself, by word and example, taught this lesson. However, to combifie these two in practice is no easy task. We are dealing with.those who profess to,follow the path of perfectiori and should be ever eager and anxious that nothing be omitted that' may be helpful thereto: yet, the flesh and human weakness are not always able to follow with equal strides the aspirations of the spirit. A process of governing may be initiated with highest zeal, but it ma~ also fail to be guided by knowledge. As a result, this way of governing, oblivious of human weakness, would become harsh and simply intolerable. Again, if we keep our eyes fixed on human weak-ness and under pretext of brotherly compassion yield to what the flesh desires against the spirit, shall we not have a community of tepid and carnal men in whom we shall be fostering not the spirit of abnegation and love of the cross but sensuality and self-will? For, as the Scriptures say, "Its torrent sweeps away the 'soil of the earth" (Job 14: 19). Thus we destroy the ess'ence of the religious life. That the religious life means abnegation and love, of the cross is the iesson beautifully taught by .St. Basil and all other spiritual masters; .instructed by Christ our Lord, they have handed down the same lesson as the principle and foundation of the religious life. What then is-t.he superior to do to keep firmness from degenerating into severity or graciousness into langour and laxity? As far as I have been able to learn from experience and observation, I will now explain this 235 CLAUDE AQUAVIVA Re~ieu~ for Religious very briefly. To do this clearly and concisely, I have felt that the most convenient plan would be to draw up certain headings of rigorous and severe governing and likewise to enumerate some causes 6f laxity. Then through a comparison of the two extremes, to in-dicate how we may keep to a middle course. A. HARSH AND DISAGREEABLE GOVERNING: 1. If heavy and unbearable burdens are imposed; this is some-times due to indiscretion on the part of the superior and his narrow mindedness. , 2. If, as more frequently happens, the task is not so difficult in itself, but the one on whom it is imposed would find it so, because .he has neither the physical nor spiritual strength to bear it. 3. No matter what the task is, if it is imposed in a harsh way, with a certain despotic manner; especially if the superior appears to be influenced by some inordinate mi~tive. 4. If the task is imposed at an inopportune time when the sub-ject is not properly disposed and no time has been granted nor a.ny help given that the subject may become better disposed. 5. If there is lacking a sense of proportion, and hence light burdens and heavier ones are imposed with the same ardor; in fact it can happen that, because of some fad or fancy of the superior, lighter duties are made more of than more serious ones. 6. If all attempts made by the subject to expose excuses and explain personal difficulties in this particular task are abruptly rejected as temptations, without any effort to listen in a kindly way. . 7. If the superior shows himself of a suspicious nature and so .ill-disposed that the subject has not a chance to present his dif-ficulties, etc., and has no hope of ever satisfying the superior. 8. If the superior has preconceived an unfavorable opinion of the subject and is always disposed to put an unworthy interpretation on whatever he does, this causes great affliction. 9. If, while considering the institute and the rules and failing to look at himself, the superior makes no allowance for the weak-nesses of others; if, in fact, he greatly exaggerates their defects and, in assigning tasks, acts not as if he were dealing with a son who is rational and willing but with insensible instruments at his disposal. 10. If he is not clear and gives orders in an equivocal way as if he purposely does not want to be understood, so that he can easily ¯ blame the subject if the result is not as might be desired--it is a- 0 ~mazing how very irritating this defect is to the subject. '236 September, 1955 EFFECTIVE GOVERNING I 1. If he never knows how to say "yes" to any petition; rather let him weigh well the request and by whom it is made and see if it is edifying for the community or externs and of advantage to the -subject. 12. Finally, if in doubtful cases he is always rather strict and rigid in his interpretations. B. WEAK AND LAx GOVERNING: 1.~ If attention is paid only to the big things and the mere avoidance of scandal is the norm, while everything else is let slide along. 2. If rules are looked upon rather lightly either because they seem so numerous or under the pretext of their gracious phrasing by the original founder. 3. If what has over because subjects others urge a change, sed over. 4. If, from the grows accustomed to been enjoined is easily changed or e'~en p~ssed show some slight repugnance: or if, because it is made or even the whole injunction is pas-frequent transgressions of some, the superior regard violations as not so wrong though he really knows they are wrong. 5. !'f he does pass judgme'nt and a[tually disapproves, but in order not to pain anyone or stir up a hornet's nest, be omits admoni-tion or refuses to give a reproof, let him refledt on St. Gregory's warning that in his fear to speak out, his silence gives consent. 6'. If, to console certain .individuals and to keep them from murmuring, eitt~er because of the position they hold or have held, or on account of friendship or for some personal regard, be easily makes concessions which both for those so favored and for the edification of the community are not proper. 7. If, in order to avoid any unpleasantness with this one or that, he either shuts his eyes to faults or administers no correction and, as if to be on the safe side, ;:toes not take the necessary steps. 8. If, under the pretext of humility or meekness, be allows him-self to be disregarded and his own words to be contemned. 9. If, from natural timidity or some other weakness, he admon-ishes in a routine and lifeless way, so that he makes no impression on the delinquent, and acts as if he were only doing so because he is obliged to do so before God, thus freeing himself from any scruple for baying omitted a correction. I0. Finally, if he feels that now he has done his duty, when,' 237 CLAUDE AQUAVIVA Review /=or ~Religious content with admonitions he has shown his displeasure at what has been wrong, but does not take efficacious means for its correction, and, like Hell, thinks he has accomplished everything if be should say, "What wickedness is this of yours, that brings me the complaints of a whole people!" (I Samuel 2:24) C. GRACIOUSNESS AND EFFECTIVENESS IN GOVERNING From the above we can easily see where there is harshness and where weakness and laxity; and either extreme must be avoided--not to be unduly hard nor too lenient. Nor is it difficult to see how effectiveness 9ught to be joined to graciousness, so that there will result strength in securing the end desired and graciousness in the manner and way it is attained. For, in making concessions and in denying them, in correction and reprimand, in punishing those who Wfail, in giving orders, in advancing subjects to virtue and perfectiofi and drawing them to a higher life, consideration must be given to the individual himself, his powers of body and soul; opportunities must be well weighed, exhortation used, and above all charity joined with zeal must hold highest sway; forbearance and patience must be constantly preserved. However, it must not be allowed that subjects aspire to act with impunity, doing just what they wish and omitting what they do not wish with the result that they satisfy their own inclinations and be-come accustomed to act and to relish what they desire even against the orders and decisions' of superiors; that they look upon the rules as mere counsels, which, if observed, they do well, but if not observed, there is no harm done. To tolerate this is not graciousness but slug-gishness; it is not to look to the good of the order, nor to the good even of those who are',so dealt with. Let not superiors imagine them-selves kindly and gracious if they govern in this manner; indeed, they are remiss in their duty and are weaklings. Nor let them flatter them-selves that, when they are harsh, they are only zealous for religious discipline. But let not subjects call rigorous and harsh an effort or zeal which is made to sustain religious discipline and to prorhote perfection. Nor let them exact such g,raci.ousness on the part of the superior that is rather a harmful indulgence.~ Rather let them under-stand that many things, if impediments to perfection, must be denied them; and many injunctions must be given which may not be to their liking but which pertain to the glory of God and to the good of the community. He who desires to be directed and improved must not try to shun all corrections and penances nor to regard that physician 238 September, 1955 F~FFECTIVE GOVERNING as kind who, for fear of offending the patient, neglects a cure and allows a disease to increase dangerously. Cassian in his conference on fickleness of soul claims that a certain Serenus, who, he says, mirrored in his person his name, had known of some cases where the indulgent governing of certain superiors had come to such a sorry state that they were obliged to coax with sweet words thei) subjects to stay in the cloister and not go out to the pernicious occasions of sin in the world; in fact that the greatest fruit to be hoped for was that subjects would shut themselves up in solitude, though remaining just as lazy as they wanted. The great cure-all of these indulgent superiors used to be this favorite pre-scription: "Stay in the cloister, and eat and drink and sleep all you want, so long as you stay in the cloister!" Let superiors, then, and especially provincials, be on their guard against too great indulgence and undue leniency, as these can work all sorts of ruin to a religious order; thence, graciousness is not to consist in gratifying every will and desire of subjects. We should recognize that graciousness lies in this, as we bare said, that in giving a reprimand, for example, there be no .harshness, no sign of ange~ or perturbation; rather, there shines forth a paternal interest, an affec-tionate sympathy, and a certain vigorous and efficacious agreeableness. Let the one who is being reproved realize that there is no question of a desire to give humiliation and punishinent, but only of a neces-sity to provide for the good of the community and for the true ad-vantage of the individual himself who is being punished. If we re-fuse what must be refused, let it appear we do so with regret, and that we are always ready to grant the request when it may be pos-sible or expedient to do so. If we wish to remedy a defect let us not be so hypercritical; rather, kindly enforcers who are not eager for the upperhand but for the good of the Society and of the subject himself, we should rather seem to be conspiring with him to gain a victory over the Tempter. In giving orders in a considerate and friendly way, we should show that we are seeking nothing else but God's glory and the good of the subjects. What cannot be granted today, may patiently be expected tomorrow, so th~it we are always looking expectantly to-wards the end and carefully applying the means thereto. Even though through the subject's lack of spirit we do not accomplish much, yet we cannot do anything more efficacious and gracious than to make him a careful examiner of his own spiritual welfare. Graciousness, in a word, is had if we treat subjects with a heart full of charity so 239 FOR YOUR INFORMATION that they readily entrust their temptations to the bosom, as it were, of their mother; and if, on the other hand, whatever corrections corn4 from us, the subject receives them not with irritation (no mat-ter how disagreeable to his feelings), but as springing from the sup-erior's love of him. Hence, St. Ignatius has taught in his constitutions that strictness must be so mixed with kindliness and gentleness that the superior never allows himself to be swayed from what he judge~ to be more pleasing to God, our Lord. As is fitting, let him l{now what it is to be compassionate with his sons, bearing himself in such a .way that even though those who are reprehended or corrected may be displeased according to their lower nature' at what is done, still they will acknbwledge that the superior is doing what is right before the Lord and that he does his duty with charity. Your nrrorma!:ion Apology and Explanation It was long our policy to printcommunlcat,ons' " ~from our read-ers, as well as items of information sent to us concerning their work, their publications, and so forth. During the past year we have had to omit much of this because material that had to be published left us very little extra space. We regret this because we believe that, besides being interesting, such items further mutual understanding among religious communities. We mention this now so that those who bare sent us communications and other material of an inform-ative nature.will realize that we have not purposely neglected them; also, we want to make it clear that this restriction of space has been a temporary measure. Material sent in future will be given due at-tention. The Mind of the Church As we have stated previously, the present mind of the Church concerning the government of religious is best expressed in three addresses by Pope Pius XII and in the address given by Father Larraona at'the conclusion of the meeting of mothers general in Rome, September, 1952. Father Larraona's address was published in our November, 1954, number. Of the three papal addresses, one (to the mothers general, September 15, 1952) wa~ published in (Continued on page 276.) 240 Mother M ry X vier W rde Sister Mary Julian Baird, R.S.M. [All facts for this account are taken from Reuerend Mother M. Xauier Wa~de by the Sisters of Mercy, Mount St. Mary's, Manchester, New Hampshire, published by Marlier and Company in Boston in 1902.] i l ~VEN by A,,m, erican standards," wrote one of her Irish bi/ ~ ographers, Mother Xavier was a stormy petrel." Certainly the mayor of Providence in the March of 1855 would have agreed with him. ~ Five years earlier, on the feast of the Translation of the Relics of St. Francs Xavier, the Sisters of Mercy from Pittsburgh, led by Mother Mary Xavier Warde, had made their first foundation in Rhode Island. Bigotry was rife in that section of New England, where only brave women would have come, and braver ones stayed. There were days when every window in their poor little house on Weybosset Street was broken by the Know-Nothings, an un-Ameri-can group that showed, in rough ways, hostility to anything Cath-olic. Of them, however, Mother Xavier would say to the sisters: "They have, no doubt, the best of motives. Only their judgments are clouded by prejudice. All that will pass away . " Well indeed it might have passed, thought Mayor Knowles, as he twisted his hat nervously while waiting for Mother Xavier in the parlor of the academy which Bishop O'Reilly had opened for the sisters in the October of the previous year. Had the sisters stayed in the poorer section of the city, ill-feeling might have died. Now the news of the more ambitious venture to' educate the daughters of the wealthier citizens of Providence had spread; alarm was general. What would not these Catholics achieve if left alone? The mayor sighed. He must persuade Mother Xavier and her nuns to leave the city. He rose hastily as she entered. This tall, 'well-proportioned woman with the keen, dynamic face and gracious manner silenced the speech of protest he had prepared. In rich, soft toneh she as-sured him of her pleasure in meeting the mayor of Providence. "Happy to have you in the city," he heard himself saying. Yet he had the presence of mind to add, "I wish we might ask you to remain." The question on Mother Xavier's face forced him to go on. The 241 SISTER MARY JULIAN BAIRD Review for Religious sisters were in serious danger, be continued. He could not hope to defend them against ten thousand ruffians bent on their destruction. They must leave the city, and soon. Mother Xavier looked her astonishment. "Your honor," she said, her voice still sofl~, "we have disre-garded no duty, no responsibility-of good citizenship. As a body of religious women we are laboring here in our own sphere. Have we given any provocation for this interference? Will Christian men constitute a mob against unoffending women? Are our rights as citizens not to be protected?" Mayor Knowles gripped his hat more firmly as he faced her. "I am powerless to prevent an uprising, Madame." "If I were chief executive of municipal affairs, I would know how to control the populace," she countered. Looking at her again, the mayor knew that this slender Irish woman could probably have done so. But he shrugged his shoulders and shook his head. "Best to go quietly," he repeated. Mother Xavier shook her head more stubbornly. "We will remain in our house, and if needs be, die rather than fly from the field of duty where God has placed us." She was true to her word. On March 22, less than a week later, the Sisters of Mercy were still resident in the academy on the corner of Broad ~nd Calverick Streets. As evening fell, the novices, ignor-ant of any danger, said their night prayers and "retired. The older religious stayed on guard before the Blessed Sacrament. Mother Xavier alone went to the garden where the Catholic men of Provi-dence, well,armed, took their places to protect the convent. From group to group she went, with evident calm, and exacted from each man a promise that no gun Would be raised nor offence given unless they were called on to do so in self-defense. The rioters made their way up the street, and, as they drew up in line before the silent convent, could see t~he quiet activity within the garden, the white linen coil and guimpe of Mother Xavier clear in the glare of the. street lamp. Gradually the calm was broken by hisses and cat-calls. The sisters were summoned by the mob leader to leave their convent. At this juncture, Bishop O'Reilly and Mr. Stead, the former owner of the property, appeared at the front entrance. In resonant tones Mr. Stead told of the armed force within the convent grounds. They were ~rishmen, he added meaningfully; and they could fight. 242 September, 1955 MOTHER MARY XAVIER WARDE Then the Bishop came forward. His words rang with sincerity. "My dear friends, in God's name, let not this city, nor the free institutions of this republic be tarnished by any dastardly uplifting of your arms against those who have wrought you no harm, but whose blameless lives are their sure defense before God and men. Depart in peace to your homes, and sully not your honor in act so vile." The night air was tense. Then, one by one, the rioters with-drew. Mother Xavier's courage and faith had won. This intrepid spirit was probably what had first attracted Cath-erine McAuley, foundress of the Sisters of Mercy in Ireland, to Frances Warde.She met her in the early days of her foundation, before establishing a new community of religious women was so much as in her thoughts. Fanny Warde was then a socialite in Dub-lin, a girl of only eighteen, the spoiled daughter of a widowed father. Wealth and good times had not filled her heart, however; and a few hours of every day were spent in helping Miss McAuley in her schools for poor children. In Fanny, Catherine McAuley found the counterpart of herself, a vivid, powerful personality alert to Christ's work for souls, and a born leader. Against the tranquillity of her own personality; Fanny's temperament seemed a mounting flame. Together they made a remarkable team. After the foundation of the community, when Fanny had become Sister Mary Xavier and was assistant to Mother McAuley in the Baggot Street house, it seemed a foregone conclusion that she would succeed to the office of superior when Catherine died. God changed that. Carlow, a thriving city some distance from Dublin, asked for Sisters of Mercy. Mother McAuley was quite justified in declaring that she bad no more to spare. The only leader left was Sister Xaviei', the only manager among her lay sisters was Sister Veronica. Neither of them could be moved from Dublin without crippling the work there. But on the heels of her refusal to make a foundation in Carlow came the swift and sudden death of Sister Veronica. This strong admonition of God was sufficient for Mother McAuley. A group of sisters was sent to Carlow at once. At their head went Sister Xavier, from that time on called Mother Xavier. Even before Mother McAuley's death in i 841, several new houses were founded from Carlow. When Bishop O'Connor of Pittsburgh, U.S.A., came seeking Sisters of. Mercy for his American poor, it was natural that he should g.o there to Mother Xavier. It was in-evitable that she would head the mission. Although only thirty- 243 SISTER MARY JULIAN BAIRD Review for Religious three years old at the time, she was accustomed to leadership since her early training under Mother McAuley. Strong, activel apostolic -~Mother Xavier was the ideal pioneer for the rough work that awaited her and her sisters in the United States. Her travels over America read like an Odyssey. A stop on the first trip to Pittsburgh when crossing the. Allegheny Mountains must have given her a poetic vision of the days ahead of her. Bishop O'Connor had the stagecoach stopped at the summit of the Alle-ghenies. Here, he told Mother Xavier, he had received a commission from Demetrius Gallitzin, the Apostle of the Alleghenies, who had died only three years before, to bring the sisters to teach his mountain children there. As Mother Xavier looked at the virgin-forests, through which the dauntless Russian prince-priest had traveled to cover his faptastically large parish., she thought, "This is America. This is the wilderness of Godlessness to which we must bring Christ and Mary. Here we must build again the City of God." $o she pledged her word, to be redeemed by the Pittsburgh sisters in 1848, that some of them would fulfill the dying wish of Father Gallitzin. Pittsburgh itself would have .been enough for a smaller soul's ambition. The basement of the convent became a school immedi-ately after their arrival from Ireland. Visitation of the sick was be-gun at once. The sisters took charge of the girls of the Cathedral Sunday School while the bishop's students continued to care for the boys. On the first floor of the convent, Mother Xavier instructed a large' class of adults. Her impressive manner and clarity of ex-p! anation were instrumental in winning many souls. So large did the adult classes become as the fame of her gracious and simple inter-course spread, that the opening of further day schools had to be delayed eight months after the foundation, while she transferred her clasges to the first floor of the newly constructed' school. Soon girls of the better families were attracted to join the sisters in their work, and the first American novice, Miss Elizabeth Tiernan, received the Mercy habit on April 11, 1844. In honor of the Ameri-can foundress, she asked for the name Sister Mary Xavier. It was she whom Mother Xavier took with her when she returned to Ire-land seeking mbre recruits. Generous though American girls were, they could not be trained quickly en6ugh to supply sufficient work-ers for the increasing labors that opened to the sisters. When Mother Xavier came back with more Irish nuns, the bishop of Chicago, a newly formed diocese, demanded that she keep a'promise made to him the day she 'landed in New York harbor. Sisters of Mercy were 244 September, 1955 MOTHER MARY XAVIER WARDE needed in the West, he had told her, and she had said she would send him some as soon as possible. Now, he seemed to think, that must be. $o, in the summer of 1846, Mother Xavier took there six of her Pittsb,urgh nuns. The trip by stagecoach was killing; accomo-dations in the then primitiye city were beyond her imaginings. In the small wooden city of Chicago, with its fifteen thousand inhabi-tants, the sisters' home was a rude shack. Even the bishop won-dered, as .he talked with Mother Xaviec the morning after her ar-rival, if he should have asked such women to face such privation. Mother Xavier smiled at his consternation and lifted her finger. Through the rough boards that formed a wall between the room in which they were talking and the so-called community i~oom of the sisters, came the sound of merry laughter and happy voices. "The sisters are content," she assured him. And he was satisfied. For the first months they worked unceasingly. The customary works of mercy--visitation of the sick and poor, instruction in re-ligion, and the opening of schools--were launched. Among the pupils who came to the first school of the sisters in Chicago were children of trappers, bordermen, hardy settlers, sea-faring men, brigh~ matter-of-fact children whose spontaneous vivacity appealed to Mother Xavier's own simplicity of heart and direct approach. Even the Indians fell beneath the charm of her personality, calling her "Palefaced Mother." When the foundation seemed able to continue without her aid, Mother Xavier planned to return alone to Pittsburgh. It was winter. In view of the difficulties of the journey to Chicago, when the weather was clement and she had the company of six sisters and the brother of the bishop who accompanied them, it seemed noth-ing short of madness for her to consider such a step. The decision was part of her careless courage, of her constant minimizing of her own hardship, and, above all, of her boundless confidence in the providence of God. For a week, all by herself, dressed in secular clothes, she traveled through the bleakness, over prairie and wilderness, through mud-bogs and, blizzards until she reached Pittsburgh on a cold, rainy morn-ing. At the convent, she had only the strength to knock on the door. The amazed sisters found her on the doorstep in a state of utter collapse. For ten days-she hung between life and death. Then, as though, like dohn Henry Newman, she realized that she had "a ¯ work to do," Mother Xavier began to recover. There was still al- 245 SISTER MARY .JULIAN BAIRD Review /:or Rellqlous most a half-century more of pioneering before her. Had she died then, Mayor Knowles of Providence would prob~ ably have had no worry about the Know-Nothings demolishing the convent of the Sisters of Mercy. For it was to his city that she led a party of sisters in 1850. At this so-called Parent House of New England, Mother Xavier stayed. Pittsburgh was to see her no more. From here ~he opened missions in Hartford and New Haven in the May of 1852. It was then that she noted in her journali ardent desire to see Christ's little ones trained under the guidance of religious teachers is coming to pas.s to an extent far beyond what I ever dared to hope . How true is the old proverb, 'The first step is the only difficulty.' " As the Western children had attracted her, so in these new fields she praised "the grand, sturdy, New England character." But this may have been what one of her clerical friends called her undefeatable optimism. "With Mother Xavier," he said, "all the geese are swans." She always, in her own estimation, lived in the best possible section of the country among the best people that God had ever made. There was also notable in her outlook a broadness very well illustrated in the debate as to whether the Sisters of Mercy should have schools for the well-to-do or confine themselves to the instruction of the poor. The issue first arose in the American mission in Pittsburgh when .the bishop proposed the building of St. Xavier Academy at Latrobe. Only Mother Xavier voted for the project.t The other sisters said that there was more than enough work for them to do among the numberless l~oor; that their community had been founded specifically for the service of the least fortunate of Christ's children. Knowing M~ther McAuley as well as she did, Mother Xavier did not hesitate to challenge this opinion. It is the need for mercy that dictates our activities, she reminded them; the spirit of the institute is mercy in whatever form it is required. Specifically of this she wrote: "Charity may be practised on the rich . Let us d~o good to rich and poor as our Divine Master did while here on earth." At Rochester, New York, a foundation was made in 1,857, The following year Bishop Bacon of Portland, Maine, appealed to her for sisters. In his letter he stated bluntly: "Only the piety, the courage, the zeal and the hardihood of a pioneer religious will ever be able to rough it in the establishment of Catholic schools in Maine and New Hampshire." When the sisters heard this, they knew that they must lose Mother Xavier. Reluctantly the bishop of Providence let her go to this new mission field. Once again she w, as on the 246 ~epternber, 1955' MOTHER MARY XAVIER WARDE road for Christ. The situation she found in Manchester, where she made her headquarters, was somewhat similar to that in Rhode Island earlier. In July, 1854, the Know-Nothings had driven the Catholics from their homes, dragged the sick from their beds into the streets, de-stroyed the furniture, and proceeded to break the stained glass windows in St. Anne's church, then nearing completion. Only the peace-making spirit of the pastor, Father .McDonald, had kept the Catholics from retaliating. Under his wise direction, the spirit of prejudice abated, but not su~ciently for his parishioners to share his enthusiasm for introducing teaching nuns in the still bigoted city. It is only by seeing the sisters at work that they will learn to appreciate them, Father McDonald argued, and started to build a convent. Before it was half erected, a mob demolished it. He began again. This time he had it guarded night and day, himself sleeping there to prevent further damage. When it was ready, he asked the bishop for Sisters of Mercy. In this remarkable pastor, Mother Xavier met her equal in courage and devotion. From the day she met him, they worked together for Christ and His little ones. Beginning slowly, the sisters gradually fulfilled his prophecy that the citizenry would be con-vinced of the good they might do by seeing it done. One of their most important and most satisfactory works was the instruction of converts, a task to which Mother Xavier gave herself with tremendous zeal and prodigious success. A new type of work begun here was night schools for the children working in factories. In the autumn of 1858, in addition to the extensive free schools she had already established, Mother Xavier began an academy at Mr. St. Mary's, housed at first in the convent itself, and then in a separate school building. Unlike the first academy in Providence, there was no ani-mosity aroused by this structure. In fact, so completely had the sisters conquered the bigotry of Manchester that the city council, in 1860, permitted them to use a vacant public school in Father Mc- Donald's parish for a grammar school of their own. During the Civil War Mother Xavier and the sisters ,were gratified to receive numerous letters from their "boys" who were cared for by Sisters of Mercy in the. hospitals of the Union army. This was a work of Mercy to which Mot~her Xavier could not give herself. But a remarkable incident recorded by one of the sister-nurses shows how fa~ her silent example, even without words, had reached.One of the soldiers whom she nursed told her that he had been one of 247 SISTER MARY JULIAN BAIRD Reoiew for Religious the mob that intended to destroy the convent in Providence Wher'e Mother Xavier had boldly ~xposed herself to speak to the men in the garden who guarded the building. The sigh~ of her xrariquillity and courage had shamed him so that he left the scene even before the bishop spoke, went to a priest,, asked for instructions and baptism. "The sight of her," he said, "was a blessing." Foundations sent out during Mother Xavier's years in Man-chester were many: Philadelphia in 1861; Omaha, Nebraska, in 1864; Bangor, Maine, in 1865; Yreka, California, in 1871; Bur-lington,' Vermont, in 1872. The houses already~'opened flourished and made foundations of their own. Orphanages and hospitals and homes for the aged were added to their already extensive works of mercy. As the works increased, so did the number of girls entering the novitiates. Each foundation had its own novitiate, and was in-dependent of the mother house in most cases, a necessary circum-stance in the days of limited transportation and communication :fa-cilities. '~ Of considerable joy to Mother Xavier in 1878 was the sending of her sisters to Maine to work among the Indians. Their first convent was the wigwam of the chief of the tribe, who generously vacated it to accommodate the nuns. She visited them a few months later, to be welcomed ~on the banks of the river by a flotilla of Indian canoes. Probably for the first and last time in her life, Mother Xavier evinced fear. The canoes were of birch-bark, and very fragile in appearance. The chief invited her to enter his to cross to the other shore where the reservation was located. Mother Xavier looked. She took a small step: She hesitated. The swarthy face of the chief wrinkled in an understanding smile. With a wave of his hand he summoned a more sturdy-looking rowboat. With dignity Mother Xavier entered it and was rowed safely to the opposite bank, Characteristic of her was the remark she made on her way to the wigwam convent, with Indian children clinging to either hand and gifts of homemade baskets waved at her from eager Indians lined along the path. "Oh, how happy Mother McAuley Would have been to see this!" Her loyal' heart never let her forget the woman who had taught her mercy. In her speech she reverted so constantly to her teaching and example that the sisters who lived with her felt that they had a first-hand; personal knowledge of the foundress who had never set foot in AmeriCa. The Indian missions were the last to be directly founded by Mother Xavier. In the following year she was~shocked to learn of 248 September, 1955 M(~THER MARY XAVIER.WARDE the death of her blood-sister, Mother 3osephine Warde, whose death in Ireland robbed the Sisters of Mercy there of one of their greatest leaders. From this point on; ,Mother Xavier seemed old. Yet she was strong enough for the work of the day, always first i'n the chapel in the morning and busy daily with administrative duties. It did not seem possible to those who saw her activity that she could be the oldest Sister of Mercy in the world. In 1883 this fact was brought home to everyone by the national celebration of her golden jubilee.Every convent of the order joined in a novena for the American foundress. Invitations were issued to all connected with the Sisters of Mercy to be present at the day of celebration, January .24, at Mt. St. Mary's 'in Manchester. Of all the congratulations and gifts that poured in upon her that day, the one that Mother Xavier cherished most--and the only one that brought tears to her eyes--was a tribute of shamrocks from St. Patrick's grave sent to her by school children in Ireland, with verses that ended in the hope that Mother McAuley would bless her spir-itual daughter's festival "with her smile and her blessing from Heaven." The jubilee was really the ,beginning of the end for Mother Xavier. Her health failed perceptibly from that point on, but the loyalty of her sisters unanimously elected her again to be Mother Superior at Manchester. In spite of the practicality of that gesture, notes from a retreat she made immediately, after the election show that her mind was already in heaven. On August 12, 1883, she wrote: "May the Cross of Christ be about us! O good cross, that makes us rejoice in the Holy Will of God. Close to God, all is peace and contentment in Him. They tell me that I am growing strong again; they try to hope it is so, but I feel old age is here, and I realize that very soon I shall stand before His throne. Shall I be able to go on doing the little I have hitherto done? I do not know; but I put myself without reserve into God's hands. Let us pray and give ourselves up to the Divine Will." A singular happiness was reserved for these last days in the ap-pointment of Reverend Denis M. Bradley as the first bishop of Man-chester by Pope Leo XIII. As a child, the bishop-elect had recited his catechism to Mother Xavier and had received his First Com-munion from Father McDonald. With joy they had watched him prepare for the priesthood and ordination. Now the month ~f May was entirel~r &voted to preparations for his consecration. Mother Xavier's part was in supervising the making of vestments to be worn 249 SISTER MARY ,JULIAN BAIRD by her bishop. Before he began his retreat in Troy Seminary, he vis-ited her to beg her prayers. But on June 11, when he was consecrated, she ffas too ill to attend. His first visit after the church festivities were ended was to her poor little cell, for even in her last illness she re-fused the comfort of the infirmary. When her sight left her that 'summer, she asked the sisters to lead her to the chapel, where she spent endless hours in prayer. Im-potence to lead might have made her querulous, she who had always led. But her sense of humor did not fail her, and her gentle charm made it such a joy to care for her that the young nuns vied for the privilege. Especially devoted to her, and especially beloved, was Mary Agnes Warde, the grandchild of her brother John, who had entered the novitiate a few months before. She had the consolation of frequent visits from Bishop Bradley, and from her faithful friend and pastor, Father McDonald. To him she said one day,. with a half-whimsical, half-~vry smile: "My long and stormy life is at last coming to an end." God's stormy petrel was content now to rest. " To her sisters in the end she had no word but love. "God bless you and love you," she would say to them in her tired voice, and add with her characteristic personal touch, "eoery one.'" On the night of September 16 even her voice failed, and on the morning of the feast of the Stigmata of .St. Francis, she died while Mass was being said for her in the convent chapel. As was to be expected, her daughters "rose up at her side and called her blessed."' The key~note of the funeral was not sadness but joy in a life lived out for God alone. No pilgrimages are made in large bands to the simple grave with its simple marble stone in St. Joseph's Cemetery in Manchester. Even the writings about her community seem to overshadow her achievements with those of her friend and foundress, Mother Catherine McAuley. That is the way Mother Xavier would have liked it. But it is more honest to see her life as an extension of Mother McAuley's. To the ten short active years that her leader gave, Mother Xavier added her fifty full and vigorous ones. Complementing each other in character and temperament, they make together one achievement in the Church of Christ, recognizing that above all the works of God is His mercy. To Teaching Sisl:ers Pope Plus XII [EDITOR'S NOTE: This apostolic exhortation to the ~rst International Congress of Teaching Sisters was given on S~ptember 13, 1951. The following English translation, except for minor changes in capitalization and punctuation, appeared in the Catholic Mind, June, 1952, pp. 376-80. The original Italian text appeared in the Acta Apostolicae 8edis, 1951, pp. 738-44.] WE particularly welcome the occasion offered by your presence at the COngress of Teaching Sisters to express Our heartfelt and paternal praise for the activities of sisters in the school and in education both in Italy and throughout the Catholic world. How could the Church have fulfilled her mission of education and charity during these last few years, especially in the immediate past, without, the aid given by hundreds of thousands of sisters with so much zeal? How otherwise could the Church fulfill her mission today? No doubt, there are many other useful and energetic women work-ing with or beside nuns or dedicating themselves to the apostolate of the laity. We have in mind especially the good Catholic women teachers in the state schools. But they must r~ot wonder if, today, We turn to you, beloved daughters, gathered around Us as repre-sentatives of the religious orders and congregations devoted to the apostolate of the school and education. May the dedication, love, and sacrifices that more often tha~ not you bear in obscurity for the love of Christ and the benefit of young people bring forth fruit a hundredfold in the future as they did in the past. May our Lord reward you and shower upon you the abundance of His divine favors. We hope all the more fervently that this may be so because with you We are aware of the crisis through which your schools and educational institutions are passing. It is a question of the youth of today and convent schools. In your congress you have doubt-lessly had the opportunity of treating this subject fully. Many points concerning you no less than priests and brothers in religious orders have already been discussed by Us in Our address of De-cember 8, 1950. For this reason, We can confine Ourselves now to those aspects of your problem which, in Our opinion, need more consideration. I. Lack of Understanding If it be your painful experience that the teaching sis~ter and the 251 POPE PIUS XII Review [or Religious mgdern girl no longer understand each other, well, this is not a thing peculiar to you. Other teachers, often parents themselves, are not in a very much better position. It is not using empty wor.ds to say that young people have changed, become very different perhaps. The chief reason for this difference'in the young people of toda~r may be that which forms the subject of the frequent lament: young peoi31e are irreverent toward many things that formerly from child-hood were naturally regarded with the greatest respect. But young people of today are not solely to be blamed for their j~resent atti-tude. In childhood, they have lived through horrible things.and they have seen many ideals formerly held in high esteem fail and fail miserably before their eyes. F.or this reason they now mistrust and reject them. It must be remembered also that this complaint about lack of understanding is not something new. It is one made in every gener-ation; o and it is mutual between maturity and youth, parents and children, teachers and pupils. Half a century ago and even a little more, there was a good deal of sentimentality. People were fond of' believing that they were "misunderstood" and said so. Today,, the complaint, not devoid of a ce,rtain amount" of pride, is more con-cerned with the intellect. The result of this misunderstanding is, on the one hand, a reaction which may sometimes exceed the limit of justice, a tendency to repudiate anything that is, or. appears to be, new, an exaggerated suspicion of rebellion against any tradition. On the other hand, it is a lack of faith that shrinks from all authority and, spurning every competent judgment, seeks solutions and coun-sels with a s6rt of infatuation more ingenuous than reasoned. To try to reform young people and convince them by exacting submission, to persuade them by force', would be useless and not always right. YoB will induce them very much better to give you their trust if you, on your side, strive to understand them and to make them understand themselves--save always in the case of those immutable truths and values which admit of no change in the heart and mind of man. Understanding young people certainly does not mean approv-ing and admitting everything they" maintain in their ideas, their tastes, their caprices, their false enthusiasm. It consists fund_amentally in finding out ~hat is solid in them and accepting this trustfully without remorse or anger, in dis'covering the origin of their deviations and errors, which are often nothing but the unhappy attempt io solve real and difficult problems, and, finally, in following closely 252 September, 1955 TO ~EACHING SISTERS the vicissitudes and conditions of the present time. Making yourself understood does not mean adopting abuses, inaccuracies, confused ideas, modern expressions ambiguous in syn-tax, or the words' themselves. It rather means expressing clearly one's own thoughts in different yet always correct ways, striving to fathom_the thoughts of others, always keeping in mind their diffi-culties, their ignorance, and their inexperience. On the other hand, it is also true that young people of today are fully capable of appreciating true and genuine values. And it is preciseIy at this point that you must assume your responsibility. You must treat young people with the same simplicity and natural-ness you show among yourselves; you must treat them according to their character. At the same time, you must all show that spiritual seriousness and reserve which even the world of today expects from you, that spiritual seriousness and reserve through which it must sense your union with God. When you are with young, people, it is not necessary to speak continually of God. But when you do so, you must speak in a way to command their attention: with genuine feeling arising from profound conviction. In this-way, you will win the confidence of your pupils who. will then allow themselves to be persuaded and guided by you. II. The Reliqious Life And now We come to that which concerns you particularly: the religious life, your habit, the vow of chastity, your rules and constitutions. Do these render you less fit or downright incapable where the instruction and education of today's young people are concerned ? In the first place, We say that those who have the (primary) right in education, the parents, are not of this opinion. Sisters' schools are still sought after and preferred even by many people who care little or nothifig for religion. In 'many countries, vocations to the life of a teaching sister and the number of sisters' schools are much below the demand. 'This does not happen through mere chance. Therefore, we may add--and not only in regard to Italy but speaking in general--from those who have a part in drawing up school legislation, we must expect that determination for justice, that democratic sense, so to speak, which corresponds to the will of the parents, in such a way that the schools founded and directed by religious institutes be not placed in a worse condition than the 253 POPE PIUS XII R~oieto ¢or Religions state schools, and that they be given the freedom which is necessary for their development. And now, let us briefly discuss the religious life in itself. The religious habit: choose it in such a way that it becomes the. expres, sion of inward naturalness, of simplicity, and spiritual modest-y. Thus it will edify everyone, even modern young people. Chastity and virginity (which imply also the inner renunciation of all sensual affection) do not estrange souls from this world. They rather awaken and develop the energies needed for wider and higher offices beyond the limits of individual families. Today there are many. teaching and nursing sisters who, in the best sense of the word, are nearer to life than the average person in the world. Followed in letter and spirit, your constitutions, too, facilitate and bring the sister all she fieeds and must do in our time to be a good teacher and educator. This also applies to purely mechanical matters. In many countries today, for example, even sisters use bicycles when their work demands it. At first this was something entirely new, though not against the Rule. It is possible that some details of the school schedules, certain regulations--simple applica-tions of the Rule-~certain customs which were, perhaps, in harmony with past conditions but which today merely hinder educational work, must be adapted to new circumstances. Let superiors and the general chapters proceed in this matter conscientiously, with foresight, pruddnce, and courage: and, where the case demands, let them not fail to submit the proposed changes to the competent ec.: clesiastical authorities. You wish to serve the cause of Jesus Christ and of His Church in the way the world of today demands. Therefore; it would not be reasonable to persist in customs and forms that hinder this service or perhaps render it impossible. Sisters who are teachers and edu-cators must be so ready and so up to the level of their office, they must be so well versed in all with which young people are in con-tact, in all which influences them, that their pupils will not hesitate to say: "We can approach the sister with our problems and difficul-ties: she understands and helps us." IlL Tile Scfiool and Education In this way, We come now to the needs of the school and educa-tion, which We particularly wish to recommend to your care. Many of your schools are being described and praised to Us as 254 September, 1955 TO TEACHING-SISTERS being very good. But not all. It is Our fervent wish that all endeavor to become excellent. This presupposes that your teaching sisters are masters of the subjects they expound. See to it, therefore, that they are well trained and that their education corresponds in quality and academic.degrees to that demanded by the state. Be generous in giving them all they need, especially where books are concerned, so that they may con-tinue. their studies and thus offer young people a rich and solid har-vest of knowledge. This is in keeping with the Catholic idea, which gratefully welcomes all that is naturally good, beautiful, and true, because it is an image of the divine goodness and beauty and truth. Most parents entrust their daughters to you because their con-sciences bid them to do so. But this does not mean that the children should suffer by receiving in your schools an education of inferior value. On the contrary, you must do all you can to assure parents that their children are getting the best education right from the elementary classes. And then, do not forget that knowledge and good teaching win the respect and consideration of the pupils for the teaching sister. Thus she can exercise a greater influence on their character and their spiritual life. In this respect, there is no need for us to repeat that which you know well, that which has certainly been the object of ample dis-cussion during your Congress. According to the Catholic concept, the object of the school and of education is the formation of the perfect Christian, that is--to apply this principle to yo.ur conditions --to exercise such spiritual and moral influence and to so accustom girls and young women that when they are left to themselves they will remain firm in their faith as Catholics and put this faith into daily practice. At least, there must be the well-founded hope that the pupil will later on lead her life according to the principles and rules of her faith. Your entire school and educational system would be useless were this object not the central point of your labor. Our Lord wants you to strive toward this aim with all your strength. He has called you to the vocation of educating girls and making them perfect Christians. In this He demands your complete dedication, and one day He will ask you to render an account. The modern girl! You can measure better than many others the still unsolved problems and the grave dangers resulting from recent 255 POPE PIUS XII changes in the woman's world from her sudden introduction into all walks of public life. Was there ever such a time as the present, when a girl has to be won and trained interiorly, according to her con-victions and will, for Christ's cause and a virtuous life, remaining faithful to both despite all temptations and obstacles, beginning with modesty in dress anal ending with the most serious and anguishing problems of life? Let it never happen th'at material advantages, personal authority, wealtb, political power, or similar considerations induce you to re-nounce your educational ideals and betray your vocation! An ex-amination of conscience during your Congress may have salutary ef-fects. This paternal exhortation is motivated solely by Our benevo-lence for you, because your cares are Ours also, your Bappy success is Ours, too. In obtaining favorable results, harmony and generous accord between the different religious families can play a big part. Mutual knowledge and enco,uragement, holy emulation can be put to your mutual advantage. The most encouraging steps have already been taken in this respect. All you have to do is to continue them. Like Christian education in general, which today is not an oh-' jective easily to be achieved, your mission is not an easy one. But regarding the inner formation of the young girl, your religious vocation is a powerful ally. Living faith, union with God, the love o]~ Christ, with which each of you has had the chance to fill herself in the spirit of the congregation from the first day of the novitiate, the vow, not only of chastity, but especially that of obedience, a common task under one guidance in the same direction'---all these t, hings act strongly on young minds, always supposing, of course, that you live up to your vocation. May divine Providence direct and lead you in all that you pro-pose and undertake. May the grace of our Lord Jesus Christ fill your minds and hearts. May the Blessed Virgin, Mary our Mother, be your model, protectress, and advocate. Together with the ex-pression of these wishes, We most cordially impart Our Apostolic Blessing to you, beloved sisters, and to all the young people en-trusted to your care. 256 The Dedica :ed Lit:e and Secular Insti :u :es Francis N. Korth, S.J. THE BREVOORT HOTEL in Chicago's busy downtown Loop "was the scene of a recent, inspiring two-day conference on "The Dedicated Life in the World and Secular Institutes." The dates were February 19 and 20, 1955. ("Dedicated life in the world" as distinguished from membership in a secular institute means that the individual is living in the world and has truly,dedi-cated his life at least by a private perpetual vow or promise of per-fect cbastlty or celibacy.) Conference participants, those who came to impart information and to lead discussions, a~ well as those who came pri'marily to listen, to gain knowledge and inspiration--these various people came from points along .both coasts, from the south and from the north and from places in between, and from Canada. For purposes of concentrated effort, the number invited was .ke.p.t small. Some twenty-five priests and about seventy lay persons (mostly women) were on hand for the openifig session on Saturday morning, February 19. Father Joseph E. Haley, C.S.C., of Notre Dame University, welcomed the group and then gave a very con-densed historical r~sum~ of general trends in a dedicated life through-out the centuries up to present-day secular institutes. Then a number of reports were made about organizations that actually are secular in.stitutes, abou't some that are developing along the lines of possibly becoming secular institutes, and about other groups that are interested in a special manner in a dedicated life in the world. Some highlights follow. Opus De[ has been blessed with American vocations; another house will. be opened; besides persons in professional fields, clerical workers, farmers, and others are being accepted. The Missionaries of the Kingship of Christ, though small in number in this country, have experienced a gratifying increase in vocations. The Schoenstatt Sisters of Mary of the Catholic Apostolate have intern and extern members in the United States; they give lectures, publish some no-vena booklets and pamphlets; a booklet entitled Euergdag 8anctitg is;to be released soon. The constitutions of tl~e Daughters of St. Catherine of Siena are in Rome awaiting approval; the American 257 FRANCIS N. KORTH Reoiew for Religious novitiate is currently ~in Montreal, Canada; most members are be-tween the ages of twenty-one and forty-five, are single or widows. A little leaflet of the Pro Deo Workers of Cincinnati mentions that they are engaged in various works of the apostolate, that they have no official status as yet. The Daughters of Our Lady of Fatima in Lansdowne, Pa., as their attractive leaflet Spiritual "Scrabble" tells us, stimulate interest in, and take part in, varied parish activities, such as census-taking, instructing converts, visiting the sick, bus driving, church music and art. A new companion-group, the Sons of Our Lady of Fatima, ~is beginning to function along similar lines. A small but active group in New Orleans, known as Caritas, has as its purpose to help develop Christian life in parishes, particularly in poor ones; summer camps and long weekends are especially devoted to helping young people; liturgy and arts are stressed to cultivate an appreciation of the real beauty in things; parish census work is be-ing done. To work in missionary lands and to stir up interest in the mis-sions elsewhere is the special purpose of the International Catholic Auxiliaries (women); membership is about two hundred with fif-teen nationalities represented; the group was founded in Belgium about twenty years ago and now has two centers in Chicago. The Rural Parish Workers of Christ the King, while still small in num-bers, are doing fine work in a poor rural district in eastern Missouri. In Canada the Oblate Missionaries of the Immaculate (women), founded about three years ago, already have over three hundred members; there is a recent foundation in Chile, and some members are also in this country (at Lowell, Massachusetts) ; they undertake whatever work the local ordinary desires; nurses, teachers, social workers are among their numbers. From New York word comes that the Campaigners for Christ are busily engaged in explaining the faith (on street corners and in other places) and in h~lping the poor. The Union Caritas Christi, founded in France, has s~read to several other countries, and now-has some members in New York City; the members (women) come from various walks in life; their specific work in helping souls is determined by talent and circumstances. The house in Chicago of the Work of the Sacred Heart is connected with an organization established in the archdiocese of Lucca, Italy; devotion to the Sacred Heart is stressed; Italian immigrants are helped. In New Jeisey a parish group is forming, based upon the spirituality of St. Francis' de Sales; various apostolic activities are 258 September, 1955 SECULAR INSTITUTES undertaken. A member of the Company of St. Paul is currently par-ticipating in the apostolate of Christian art and movies. Friendship House in Canada undertakes varied work in the field of the social apostolate as indicated by the hierarchy. So much for the brief re-ports. " Of the above groups the following five are secular institutes: Opus Dei, the Missionaries of the Kingship of Christ, the Scboen-start Sisters of Mary of the Catholic Apostolate, the Company of St. Paul, and the Union Caritas Christi. The first four are insti-tutes of pontifical right (Schoenstatt Sisters are not listed in current Annuario Ponti[icio) : the fifth is an institute of diocesan right. The first session of Saturday afternoon was devoted to an en-lightening and stimulating presentation of the "Requisites for the Dedicated Life in the World and for ,Approval of Secular Institutes." The speaker was Father Andr~ L. Guay, O.M.I., Director of the Catholic Centre at the University of Ottawa in Canada. During the question period that followed, Father Guay solved problems and difficulties in competent fashion. The second session that afternoon was given over t'o a panel of three speakers. The three panel mem-bers, in the order of their appearance, and their topics were: Miss Bertha Mugrauer of Caritas in New Orleans and professor of soci-ology at Xavier University in the same city--"Social Action in American Life"; Mr. Vincent Giese of Fides Publishers in Chicago --"Professional Apostolate": Miss Violet Nevile of the Interna-tional Catholic Auxiliaries in Chicago--"Foreign Missions." After the three interesting papers were given, the audience had an opportu-nity to direct comment or questions to any of the three speakers. Saturday evening a number of optional workshops were held; lively discussions made the time pass quickly. At ten o'clock Sunday morning, two-minute reports were given on each of the workshops held the previous evening. Then Father Francis :Wendell, O:P., of New York spoke in an inspiring manner on "The Spirituality of the Dedicated Apostle in the World." Dis-cussion followed. The closing session in the early afternoon treated the general theme of "Channels of the Dedicated Life in' the World." The breakdown of this general theme resulted in three informative papers: "The Parish as the Living Community of Worship and Apostolate," ably presented by Father Robert Carroll of Chicago; the fine treatment of "The Third Order Secular as a School of Christian Perfection" by Father Stephen Hartdegen, O.F.M. of 259 FRANCIS N. KORTH Washington, D.C.; and a capable discussion by Mr. David O'Shea of YCW Headquarters in Chicago of "The Lay Apostolate Giving Christ to the World." Everyone privileged to attend felt that the two days had been time spent very well indeed. Currently, regional conferences are being stressed. Other Items of Interest about Secular Institutes 1) Father Leo Neudecker, pastor of the Immaculate Conception parish in Kellogg, Minnesota (35 miles northeast ofRochester) held his sixth annual Lay Apostolate Week, July 3-9, at Kellogg. Father Nicholas Maestrini, a former Chinese missionary of twenty years ex-perience, was guest speaker. A gratifying number of young women, many of them nurses or teachers, attended. The Lay Apostolate Week is a week of prayer and instruction; much time is given to the study of secular institutes; each day centers around the liturgy. 2) The Union of Catechists of the Holy Crucifix and of Mary Im-maculate is a secular institute affiliated with the Brothers of the Christiar~ Schools. Its headquarters are in Turin., Italy, where it was established as a secular institute ot~ diocesan right on June 24, 1948. Members teach catechism and spread devotion to the Five Wounds of Jesus Crucified. The lay catechists (members) 'live either with their own families or in community "houses of charity;" 3) The Annuario Pontit~cio for 1955 lists the following eleven secular institutes of pontifical right. Four for men (pages 863-64) : Company of St. Paul (originated in Italy) ; Opus Dei (originated in Spain); the Priest Workers of the Sacred Heart of Jesus (Spain); and the Society of the Heart of Jesus (Fraiice). For women seven such secular institutes are gi;cen (page 1283) : the Daughters of the Queen of the Apostles (Trent); the Teresian Institute (Madrid); the Missionaries of the Kingship of Our Lord Jesus Christ (Milan) ; the Institute of Our Lady of Work (Paris) ; the Women's Section of Opus Dei (Madrid) ; the Institute of the Blessed Virgin Mary of the Way (Vienna); and the Missionaries of the Sick (Cremona). The last two institutes just mentioned for women were added to the list in the 1954 edition of the Annuario Pontit~cio; no new ones are listed in the 1955 edition. Of the institutes of pontifical right for men, no new ones have been .listed in either the 1954 or 1955 edi-~ tions of the Annuario. 26O A Ra!:ional Approach !:o Int:ellec!:ual Obedience Augustine G. Ellard, S.3. INTELLECTUAL obedience seems to be a perpetual thorn in the side of many good religious people. They are constantly being urged to practice it: they feel that they should; they keep on try-ing to achieve that aim; but~also they are always failing and hence experiencing dissatisfaction. Upon reflection they notice that their difficulties are not only practical and ~motional, as with most other arduous virtues, 'but also conceptual. They hav~ not succeeded in working out a satisfactory concept of the ideal itself of intellectual obedience. We migh't consider three cases. First, let us suppose that Father Provincial directs Father Rector to proceed to the erection of a new building for the instituti6n that he is in charge of: Father Rector sees the desirability of it; the money is available; every consideration appears to be in favor of going on with the project; and so, easily enough, he agrees in judgment with his superior. Thus far there is no difficult.y. The propriety of the step prop6sed is obvious to both men. Imagine another situation. Brother Infirmarian is told by Father Superior, whose excellence does not extend to a knowledge of nurs-ing, to do this or that for a sick brother whose condition, in Brother Infirmarian's view, calls for just the contrary. Respectfully he re-monstrates with Father, but to no avail. Father persists in his order. Brother Infirmarian reconsiders the whole matter and in particular weighs all that he can think of from Father's point of view. But the more he reflects, the more firmly he feels convinced that his first judg-ment was right. It is evident from the principles of good nursing that the patient should not be treated in the way that Father wishes. Brother comes to the conclusion that Father, however admirable and wise in general, is wrong in this matter. Nobody would quarrel with him. Those who most advocate obedience of judgment allow an inferior to consider an order ill-advised when it is quite evidently imprudent. ' Consider a third case. Father Rector instructs'Father Subject to found, say, a retreat house on,the south side of a large city. Father Subject's opinion is that the appropriate place is the north side. With 261 AUGUSTINE G. ELLARD Reoiew for Religious due deference he explains his reasons to Father Superior. He does whatever he can within the limits of propriety to persuade Father Rector to agree with him. But he fails. Let us suppose that the judgments of each of the two men are not categorical and absolute, but take the form of more probable pronouncements. Now Father Subject is an obedient man; and, mindful of all the admonitions to think with one's appointed guide, he carefully reconsiders the whole question, from all angleS, utilizing every source of information, and duly allowing for all known contingencies. At last he concludes that, if he is to be honest with the truth as it presents itself to him and to his own intelligence, he must abide by his previous judgment. Here, therefore, we have an instance in which there is no perfectly clear right or wrong, but room for legitimate difference of opinion. The two men take contrary views of the likely place for the retreat house. What seems more likely to the one man seems less likely to the other. This is the typical situation in which in the mind of one trying to practice ideal obedience painful conflict can arise. Should Father Subject, disregarding his own insights, by fiat of his will, as-sert to himself, "After all, conditions seem to suggest that, as Father Rector thinks, the house should be on the south side"? This pro-cedure, judging not in ac~cordance with what seems to be the truth, but by a chqice of the will, is just what much that is written on in-tellectual obedience appears to call for. It is submitted that a more rational approach to the problem of obedience of the mind is to conceive it as the disposition to see and acknouJledge the truth in as much as it is fauo.rable to the superior or his command. One might add--though surely this should be ob-vious and taken for granted--"and in so far as it is knowable to the subject". A subject cannot reasonably argue for less. It is, of course, true that practically and emotionally there may be the most vehe-ment objections to seeing the truth as it favors, say, a very unwel-come order. But rationally, without contradicting oneself, one can-not plead against the truth. To kno~; and possess the truth is in accordance with our nature as intelligent beings, becomes it, and in fact pertains to its essential development and perfection. It is par-ticularly fitting that we come to know and acknowledge the truths that are relevant to us. Evidently such are the truths that we'are referring to: those that concern one's superior and his directions for oneself. Thus, very obviously, it is only right and reasonable thal: ~a man should see and acknowledge whatever is true in the matter of. one's own authoritative guide and his guidance for us. It may be 262 September, 1955 INTELLECTUAL OBEDIENCE practical too. A soldier whose trust in his captain does not measure up to the truth available to him might ~ell lose his life, and the same could happen to a patient with respect to his doctor. On the other hand, superiors cannot ask for more. To affirm more would be tantamount to uttering a falsehood or at least to be-ing presumptuous, affirming what we do not know. Nor can those who 'give us spiritual conferences and exhortations urge us to do more. One may object that we should conclude that what has been commanded has been well commanded. We could learn truth from the command itself. To a certain but very variable extent this con-tention is correct. Those chosen to exercise authority are wont to be persons of more than average ability, judgment, and good character. Superiors have a better knowledge of the total situation in which the order has been given and is to be executed. Often enough they have secret or" confidential information that is not available to the subject. These and possibly other reasons can very often justify one in argu-ing that what was ordered was wisely ordered. Almost always they have some evidential value and thus increase the probabilities in the superior's favor. The obedient man will do his best to see and ap-preciate their full force. But those indications do not simply and necessarily lead to the conclusion that the superior's command was well advised. Nobody, as far as I know, goes so" far as to maintain expressly that they do; oftentimes, however, that seems to be implied or suggested. No one would dare say that superiors are infallible and never make mistakes. The utterances and warnings of higher super-iors exist in abundance to prove the contrary for lower superiors, and the verdicts of historians for the errors of higher superiors. Everybody knows that human beings have a strong tendency to judge rather in accordance with their emotions, their likes and dis-likes, their prejudices and passions, than in the cool light of reason. This unfortunate propensity is. an excellent example of emotional thinking, of letting one's judgments be guided by feeling or im-pulse instead of the evidence. This weakness of human nature con-stantly runs counter to obedience. Hence one who is striving to be-come a perf.ectly obedient man will of course have these facts in mind and allow for them. He will do his best to keep his judgment as obj/ctive and correct as possible. One of his supreme aims will be precisely to hold reason and genuine love for the truth dominant in all his judging and willing. In very many daily practical matters the best judgments that ate humanly possible are probable rather than certain. Hence a .disagree- 263 AUGUSTINE G. ELLARD Review for Religious merit between a superior' and an inferior in such cases would natur-ally .take the form of "more probable" versus "less probable"; that is, what seems more probable to the superior seems less probable to the inferior and conversely. Thus Father Rector in our third ex-ample, decided, As I see things, we ought to build that retreat house on the south side of the city; and Father Subject, who was commis~ sioned to do it, thought, No; my opinion is that the north side is the place for it. The important point to notice here is that probable judgments, carefully made, are true and unchangeable, though of course not in the same way or so simply as' certain judgments. When "carefully made" they correspond to the incomplete evidence or reasons for judging insofar as these are open to the person forming his opinion at the time. Let me illustrate from what I shall call analogies rather than examples. Suppose that six men out of ten are to be chosen by lot for some dangerous mission. Then the odds are six to four that any particular one of the ten will be taken. No act of anybody's will can alter that likelihood. Only a fool would try to think otherwise; and, if he did, he would be virtually lying to" himself. Suppose another case, less precise and closer to what occurs in practical matters. One bears that a friend is very seriously ill with pneumonia and spontaneously concludes .that perhaps he will die. But that would be very much against his wishes, and so voluntarily he chooses to judge, because after all it is not evident that the patient will die, He will not die. Such thinking would be irrational and self-deceptive~ Thus probable judgments critically and considerately made cannot reasonably be changed by mere fiat of the will. Only some new disclosure of the truth or a better grasp of it justifies a new conclusion. One might as well determine the truth in matters of fact by flipping a coin. He who judges what he pleases is ~ollowing a blind faculty. Hence~ if all things considered, it seems that a giyen order is less probably the prudent one, no juggling of one's mind by one's will can make it really more probable. A person whose ideal of intellectual obedience is to agree with the mind of his superior insofar as his perception of the truth permits will avoid many of the difficulties experienced by those who attempt by sheer force of will to embrace the opinion of their superior. He need no( feel conscious of being disloyal to th~ truth. He will not try to argue with himself that whatever is ordered is wisely ordered. He will not cultivate "wishful thinking," determining what is judged true by an act of will. He can fall back upon the universal criterion of truth, namely, the objective evidence in the case. His 264 September, 1955 INTELLECTUAL OBEDIENCE judgments, certain or probable, will corr.espond exactly to that evi-dence. He will not appear obliged to do violence to his rational na-ture. He will not endeavor, as it were, to lie to himself, affirming to be true what is really against his mind. He will not have to change his principles when he gets a new superior. Some may object that St. Ignatius, in his celebrated Epistle on Obedience, seems to require~more in the way of intellectual submis-sion than is here proposed. At first sight and according to the strict letter of the text, that is correct. However, in interpreting him, we can and should be guided by a.principle that he himself uses in the Spiritual Exercises. When be presents for contemplation an appari-tion of Christ that is not recorded in the Gospels, namely, the very first one, made to the Virgin Mary, he writes, "Scripture supposes that we have understanding, as it is written, 'Are you also without understanding?' " (Puhl's translation, No. 299). What he says on obedience is to be understood, in accordance with the fundamental laws of reason. Therefgre, if one looks to the ultimate mind and in-tention- of the author .rather than to the precise form of his words, one would hardly interpret him as exhorting people, to go beyond the truth or beyond what they know of the truth. Beyond the truth there is nothing but falsehood, and to assert, even to oneself, more than one knows of the truth is at best to be presumptuous. Hence St. Ignatius's wqrds cannot rightly be taken to mean more than that to be perfect in obedience of judgment is wholeheartedly to acknow-ledge all the truth that favors the superior or his command. "All the truth" includes every truth that is relevant, though that relevance be very indirect or remote. The abnegation of judgment which St. Ignatius advocates in matters of obedience consists, not in affirming what is false or unknown, but in so controlling one's likes and dislikes that they will help, rather than hinder, in bringing about the maximum amount of truth in one's mind. As St. Paul wrote long ago to the Corinthians: "For we cannot do anything against the truth, but everything must be for the truth" (II Cor. 12 : 8 ; Spencer's version). It was St. Ignatius's idea that through intellectual obedience we should come to ever greater and greater harmony with the supreme rule of every good jffdgment and will, that is, with the eternal Goodness and Wisdom. The more thorough-going that harmony between our minds now and God's, the keener .and more beatific will be our vision of Infinite Truth in heaven. ¯ 265 ommun cat: ons [NOTE: Since the following communications were unavoidably held over for a long time, it seems necessary to say a word about their background. The first refers to an article by Father Gallen in our May, 1954, number. One of the main points in this article was to stress the need of reducing the frequently excessive number of community devotions. Another important point made in Father Gallen's article was that retreats do not produce the fruit they should because proper provision is not made for th~ retreatants to meditate: they simply listen to conferences. A follow-up on this was a letter from a sister, punished in September, 1954, which suggested: "If these points are to retain their purpose of preparation for mental pra~jer, twenty minutes or half an hour would not seem to be an unreasonable limit, with the explicit injunction that the retreatants continue the meditation themselves, al-though not necessarily remaining in the chapel to do so." The second communi-cation given here refers to this suggestion. --ED.] Reverend Fathers: At our summer school were different orders of sisters. Father Gallen's article, "Pray Reasonably," was much discussed and appre-ciated- and it did much good. In our case, for example, many of the novenas, daily litanies, and extra devotions have been shortened or eliminated. Part of our class preparation formerly had been used for these extras, and added to this were cooking, washing, house cleanin'g, etc. It was a real strain to get a quantity of prayers said. All agree that at last they get satisfaction from saying a reasonable number of prayers well and with real devotion. Many thanks to Father GaIlen. A number of sisters have expressed the wish that he would give them an article, "Dress Reasonably." -~A SISTER. Reverend Fathers: I disagree with the sister who wrote that "twenty minutes or half an hour would not seem to be an unreasonable limit" for points during retreat. I made. one retreat in whi[h the priest never talked over twenty minutes, and I was so weary I thought I would die be-fore the eight days were over. What in the world does the sister do with the time between the conferences if she isn't meditating then? Personally, I like the priest to talk about forty minutes or so. -~ SISTER. OUR CONTRIBUTORS AUGUSTINE ELLARD and FRANCIS N. KORTH are members of our editorial board. SISTER MARY JULIAN BAIRD, of the Scranton Province of the Sisters of Mercy of the Union, is in the English Department of Mount Aloy-sius Junior College, Cresson, Pa. 266 [All material for this department should be addressed to: Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College, West Baden Springs, Indiana.] THI: PSALMS IN RHYTHMIC PROSI:. Translafed by dames A. Klels÷, S.d., Ph.D., and Thomas d. kynam, S.J. Pp. 236. The Bruce Publishing Company, Milwaukee I, Wis. 1954. $4.00. No one whose eye falls upon this new translation of the Psalms will be otherwise than favorably impressed by the attractive binding, the legible typography, the useful index of "titles,': the preliminary outlines for each Psalm, and the brief explanatory footnotes. But some will ask a legitimate question: Why another trans-lation of the Psalms? Father Lynam answers that question quite clearly in his preface. The translation was projected as a labor of love by the. late Father Kleist, who asked Father Lynam's coopera-tion. The translators set for themselves a comparatively simple aim: to turn the Psalms of the new authorized Latin version into English prose, making "a borrowing from poetry" to the extent of intro-ducing into the prose "a stress, a rhythm." The basic stress ulti-mately chosen was the iambic. Granted the legitimacy of such a purpose, the success of the translation can be justly measured only by the standard that the translators have set for themselves. There can be no doubt that they have succeeded in producing a consistently rhythmic version, predominantly iambic. That they have in many instances tran-scended their self-imposed limits and achieved true poetry is all to the good. One has only praise, too, for the fact that the English is modern in many respects. The consistent substitution of "You" for the traditional "Thou" is a simple but notably.effective device that makes not only for modernity but for the impression of that familiarity with God that characterizes prayer. The only respect in which the translators seem to have fallen below their own stan-dards is that they have occasionally allowed themselves to be forced into violent inversions in their attempt to preserve the iambic stress. One may be tempted to quarrel with such expressions as "mob-bish turbulence," 'heaven's marge," "lave his feet in sinners' gore," "in their joy they jubilate," "Immersed I am in abysmal mire," "As 'twere a prodigy I have appeared to many," "A subject of dispute you made us 'mongst our neighbors," "Well for the people skilled in holding jubilee," "My sire are you, my God, the bedrock of my 267 BOOK REVIEWS Retqew ,/:or Religious weal." The phraseology, of this sampling is not the phraseology of m6d~rn"prose. (Nor, one m~ay add, of modern poetry.) One would not complain of such archaism if it were not for the fact that the publishers' jacket makes claims for the modernity~ of the Kleist- Lynam version that the translators do not make. Despite such occasional infelicities of expression. (fewer and less annoying than thos~ that are to be found in the ordinary man-ual of devotions), The Psalms in Rhythmic Prose will serve as a fine prayer-book for the layman who would model his prayer upon the official prayer of the Church. It will also be a welcome companion volume to the Latin Breviary of the English-speaking priest or re-ligious.-- PATRICK J. RICE, S.J. MARIOLOGY. Volume I. Edi÷ed by Juniper B. Carol, O.F.M. Pp. 434. The Bruce Publishing Company, Milwaukee I, Wis. '1954. $6.75. This book could hardly have been written by one man. For the sweep and depth of treatment of the whole field of Mariology could have been achieved with the excellence of scholarship con-tained in this book only by a group of scholars working under an editor with the thorough-going competence and courage of a Father Juniper Carol. We have in Mariolog~/ the first of a three-volu'me series which will take its place alongside, the Marian symposia of Strater, du Manoir, and Roschini. : Mariology is that part of theology which attempts to ~ain some. understanding of the Marian mysteries. But this understanding must take place by insight into the data of revelation as given in its two-fold source: Scripture and tradition. This first volume of Mariology consists in a culling of Scripture and the various records of the Church's tradition in a search for all the relevant Marian evidence. The ~econd volume in the series will contain a grgup of essays deal-ing with Marian theology as such; the third will trace the effect. of Marian creed and cult in the devotional life of the Church. The opening article by Eamon R. Carroll, O.Carm., has com-pressed within fifty pages an extraordinarily rich selection of the Church's pronouncements on Mary, organ, ized under~ eight titles: Mother of God, Ever Virgin, Full of Grace, Immaculate, Assumed into Heaven, Mediatrix with the Mediator, Spiritual Mother, and Queen. Fathers Erk May, O.F.M., and M. J. Gruenthaner, S.J., turn to the pages of the Old and New Testaments respectively to present what God has written about His Mother. Both of these studies are 268 September, 1955" BOOK REVIEW8 characterized by a care and a balance not always present in a dis-cussion of Marian Scriptural texts. The article by A. C. Rush, C.SS.R., supplements these two scriptural studies by reviewing the testimonies of the early Christian faithful for Mary as found in the New Testament apochryphal writings. Three articles follow which open up the vast and complex records of patristic and liturgical literature on Mary: Mary in Western patristic thpught and in the Eastern and Western liturgies. The article by Father Burghardt on the Latin Fathers is not only an outstanding piece of research in its thoroughness of treatment and brilliance of interpretation, but also in its tight organization and excellence of style. G. W. Shea has continued the investigation of the history of Mariology through the medieval, modern, and contemporary periods. He shows how active the writers of the Church have been since the close of the Patristic Age in deepening and expanding our under-standing of the Marian mysteries. Because the long article on the Mariology of the Eastern Fathers was not available in time for publication in this first volume, its place has been given to two shorter Mariological studies of the Im-maculate Conception and Mary's immunity from actual sin, which, in content, rightly belong in the forthcoming second volume. But if these two studies are an indication of the quality of the second volume, we can be sure that it will attain the high standards "of scholarship and readability achieved in the first. The book closes with a short history of the name of Mary by R. Kugelman, C.P., who concludes that the weight of evidence seems to favor the meaning of the name Mary as "Highness" or "Exalted One." The book with its copious notes and references is a mine of information on our Lad;, which priests, religious, theological stu-dents, and educated Catholic laymen will be tapping for a good many decades to come. --MICHAEL MONTAGUE, S.J. A HISTORY OF THE CATHOLIC CHURCH. Volume VII. Period of ÷he French Revolu÷ion (1775-1823). By Fernand Mourre÷, S.S~ Trans-lated by Newton Thompson, S.T.D. Pp. 608. B. Herder Book Com-pany, St. Louis 2, Mo. 1954. $9.75. The average American looks upon the French Revolution merely as a Gallican edition of the American fight for independence, In the political sense this opinion comes close to the truth, for as the 269 BOOK REVIEWS Review for Religious, colonial patriots threw off the rule of George III, so the French lib-erals and rationalists overturned and then completely ~estroyed the monarchy of Louis XVI. The French Revolution, however, dif-fered greatly from that in America ii~ its organized hatred of re-ligion, especially that of the Catholic Church. The seventh volume of Father Mourret's fine work on the His-tory of the Catholic Church gives a scholarly, treatment to this phase of the French Revolution. The book is divided into three parts. In order to give his reader a better understanding of the ecclesi-astical side of the Revolution,, Father 1VIourret.treats, under the title "Decline of the Ancient Regime," the political, social and intellectual status of France and of Europe from 177,5 until the beginning of the Revolution. Part two deals with the Revolution itself. This section of the .book is the most scholar!y of the three and descends to minute par-ticulars. A general knowledge of the political history of the French Revolution is a "must" if the reader is to understand the various sessions of the French assembly that methodically did away with religion in France and deified "reason" to take the place of God. The Civil Constitution of the Clergy is completely discussed, and the plight of the. jurors and non-jurors among the clergy is well de-scribed. Father Mourret has used his documents well in picturing the suffering and complete disruption of ecclesiastical life in France. For the ordinary reader the third section of the book, "~Fhe Religigus Restoration," will prove the most understandable and interesting. Napoleon and Plus VII wire both powerful characters. Their duel of wit, will power, and principle is boldly and graphically told. The entire history of the famous Concordat of 1801'is clearly explained. An appendix has the entire text of the concordat. Father Thompson has done a fine job of translating. The foot-notes are excellent; the bibliography is extensive and should help the research student. There is also a fine index that will save the interested seeker much time. The book is primarily for the scholar~ but the third part can be profitably used by anyone who has a high school knowledge of French history. Although the price is rather high, this book could profitably b'e put in the Church History sec-tion of any seminary or college library.-~JOHN W. CHRISTIAN, S.J. SAINT IGNATIUS' :IDEA OF A JESUIT UNIVERSITY. By George E. Ganss, S.J. Pp. 368. Marqueffe Universify Press, Milwaukee 3, Wis. Ss.so. With a ~hrewd eye to modern university problems and applica~ 270 September, 1933 BOOK REVIEWS tions, Father Ganss, director of Classical La.nguages at Marquette Universityl has written a brave historical analysis of St. Ignatius Loyola's root principles of higher education. Analyzing Ignatius' view of Renaissance university, its functional relation to the social-cultural environment, and Part Four of the Jesuit Const"lt "u t"~on (On Education), Father Ganss outlines the purposes, ideals, and pro-cedures of Ignatian higher education--at least as had in the sixteenth and seventeenth century. The burden of the work is, bo~vever, to isolate perennial principles from passing procedures in the historical picture of Ignatius' universities. Besides terminology clarifications (e.g. the sixteenth-century meaning of college, arts, uni~ersit~l, etc., contrasted with our own) there seem to be three difficulties in a work of this kind. St. Ignatius himself, the master of adaptation to circumstance, presents a problem to one siftirig his educational writings for their spirit. One could get the impression from uncareful reading that there simply ar3 no real guiding principles beyond that of a clear goal and absolute freedom of means in attaining it. Again, the social-economic environment for which the early Jesuit educators were preparing their students presents the second problem. Time after time Father Ganss separates what is rooted in the Ignatiar~ spirit from what pertains to the Ignatian times. Thus speaking, reading, and writing Latin might seem an educational must in the Constitutions, but this prescription is cIarified by the realization that Latin was still the exclusive language of the universities and "opened the way to the choicest positions in state or' commerce or Church." Thirdly, the Constitution itself, admittedly the foremost source for Father Ganss, contains much practical procedure that must be sifted to find the primary principles of the~ Ignatian educational spirit. Beginning then with a historical study of the universities as Ignatius saw them in l~is own education, and progressing through the gradual acceptance of colleges and universities by the Society of Jesus, Father Ganss sbow~ how ignatius drew up his principles .of an orderly development in learning, following the self-activity prac-tices of the Un, iversity of Paris and substituting the Summa Theolo-giae for the Sentences of Peter Lombard as the prime text for study-ing theology. In the second part the author points up the relation between Ignatius' universities and the socio-cultural life of the times. The humanist educational ideal which was then reaching its peak was inculcated by Ignatius and applied to the natural and super- 271 BOOK ANNOUNCEMENTS Reoiew t:or Religiod~ natural life aims of his education. He insisted, however, on £eeping theology and philosophy as the most ~important branches of study. In Chapter nine of the third part of his book, Father Gauss sums up fifteen clear principles of Ignatian education. In this chapter he has gi~ven modern Jesuits, especially American Jesuits, the structure on which to build the methods and adaptations for our universities today while preserving what is truly the Jesuit spirit of education. Any review of this thorough and scholarly book would be in-complete without mention of the Appendix called "A Historical Sketch of the Teaching of Latin." This brief study of the use of the Latin Language as a means of education is well worth the price of the entire book. He clearly shows how the history of Latin in education has undergone a change in aim from the Renaissance (fa-cility in reading, speaking, and writing for cultural, social, and economic life-preparedness), through that of John Locke and Chris-tian Wolf (mind-training and some contact with classical thought), down to the present practical abandonment of the language in favor of a fuller study of classical literature in the vernacular. Father Gauss has written a challenging and controversial book that certainly will be most helpful in the discussions and planning of modern Catholic education.--RAYMOND J. SCHNEIDER, S.J. BOOK ANNOUNCEMENTS BEAUCHESNE ET SES FILS, Rue de Rennes, 117, Paris. Le Ciet ou l'Enfer, I, Le Ciet. Par le Chanoine Georges Panneton. How little most religious know about heaven where they firmly hope to be happy for all eternity! But then heaven is not a subject about which many books have been written. Readers of French therefore owe a debt of gratitude to Canon Panneton for his excel-lent treatment of this much neglected subjedt. His book covers the subject most thoroughly, and is based on sound theology. Learned and unlearned alike will read this book with pleasure and profit. Pp. 253. ¯ THE BRUCE PI.)BLISHING COMPANY, Milwaukee 1, Wis. Jesus, 8on of Daoid. By Mother Mary Eleanor, S.H.C.J. To meditate on an incident in the life of our Lord, we are told to imagine that we are present as the incident unfolds. If this has been difficult for you, you must read Jesus, 8on of Daoid, and learn how a person blessed with a vivid imagination carries out this ad- 272 September, 1955 BOOK ANNOUNCEMENTS ~¢ice. You will find the bbok very easy to read, and it should make your meditations on the life of our Lord much more vivid. The book also serves as an excellent introduction to the life of our Lord for the young and for those who find it difficult to profit from the learned biographies ~ of Jesus. Pp. 224. $3.25. Bloody Mary. By Theodore Maynard. Lest the reader be mis- -led, the author points out in his very first paragraph that he uses the title ironically. He also insists, and with truth, that his book is in no sense "special pleading," but an objective study of °the available historical documents. He is an inveterate scholar and de-lights in communicating his findings to others as his more than thirty books testify. If you are interested in Tudor England, you must read Bloody Mary. Pp. 297. $4.95. CLONMORE AND REYNOLDS, LTD., 29 Kildare St. Dublin. Meditations for Priests, Seminarians, and Religious. Compiled by Dominic Phillips, C.M. This book of meditations was designed to help those beginning mental prayer. There is a twenty-two page introduction that deals with the excellence and necessity of mental prayer, gives detailed instruction on mental prayer according to the method of St. Francis de Sales, and gives advice about the ordinary difficulties encountered in meditation. All the meditations are of uniform length, a page for each meditation, and follow a uniform pattern. The book should prove helpful not only to beginners but also to those more advanced. Pp. 456. 25/-. LA EDITORIAL CATOLICA, S.A., Biblioteca de Autores Cristianos, Apartado 466, Madrid. Ciencia Moderna y Fitosofia. Introduction Fisicoquimica ~t Mathematica. Pot Jose M. Riaza, S.J. In every major seminary certain courses called Quaestiones Scientigcae, wh

Issue 14.4 of the Review for Religious, 1955. ; Review Religi.ous JULY 1~,5, 1955 To Religious Men . Pope Plus XII Mother St. Bernard . Sister M. Cassilda Grace of Example . John Maffhews Sister Formation ¯ ¯ " Joseph F. Gallen Our Jubilarian Questions and Answers Notes for Contributors Book Reviews VOLUME XIV NUMBER 4 RI::VII:W FOR R LIGIOUS VOLUME XIV JULY, 1955 NUMBER 4 CONTENTS FATHER ELLIS' GOLDEN JUBILEE .1.6.9. TO RELIGIOUS MEN--Pope Plus XII .1.7.0. MOTHER" ST. BERNARD, HELPER OF THE HOLY SOULS-- Sister Mary Cassilda .181 NOTES FOR CONTRII~UTORS .1.9.4. OUR CONTRIBUTORS . 196 THE GRACE OF EXAMPLE--John Matthews, S.J .1.9.7 QUESTIONS AND ANSWERS-- 16. Period to be Covered by Quinquennial Report .2"00 17. Rank of Religious after Re-entrance .2.0. 1 18. Illness and Computation of Years of Novitiate .201 19. Indulgences and Eastern Rite .¯. . 202 20. Typed Ballots for Voting . 203 21. Combining Benediction or Holy Hour with Meditation . 204 RELIGIOUS CLERICAL FORMATION AND SISTER FORMATION-- Joseph F. Gallen, S.J .2.0.5 BOOK REVIEWS AND ANNOUNCEMENTS-- Editor: Bernard A. Hausmann, S.J. West Baden College West Baden Springs, Indiana .2.16 REVIEW FOR RELIGIOUS, July, 1955. Vol. XIV, No. 4. 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 O~ce, Topeka, Kansas, under the act of March.3, 1879. Editorial Board: Augustine G. Ellard, S.J., Adam C. Ellis, S.,L, Gerald Kelly, S.J., Francis N. Korth, S.J. Literary Editor: Edwin F. Falteisek, S.J. Copyright, 1955, by Adam C. Ellis, S.J. Permission is hereby granted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year: 50 cents a copy Printed in U. S. A. Before wr;tincj +o us, please consult notlce on ;nslde back cover. ~ATHER ADAM C. ELLIS, the senior editor of thi} REVIEW, will celebrate his Golden dubilee as a Jesuit on August 31, 1955, at St. Mary's College, St. Marys, Kansas. Father Ellis was born in Buffalo, New York, where he attended St. Michael's Parochial School and Canisius High School. On August 31, 1905, he entered the Society of Jesus at St. Stanislaus Novitiate, Cleveland, Ohio. In August, 1908, he was transferred to St. Stanislaus Seminary, Florissant, Missouri, for his second year of juniorate. His years of teaching as a scholastic were spent at Mar- , quette Academy, Milwaukee, Wisconsin, and at Rockhurst Acad4my, Kansas City, Missouri. He made his philosophical studies at St. Louis University and began his course of theology af the same place. After the second year of theology, he was sent to Spain. There, at Off'a, near Burgos, he was ordained to the priesthood on March 10, 1921. He returned to the United States in the summer of 1921 and spent the following school year teaching at St. Ignatius College, Cleveland, and in the juniorate at Florissant. Then followed his ter-tiansh, ip at St. Stanislaus, Cleveland, September, 1922, to June, 1923. After his tertianship Father Ellis was assigned to special studies in civil and canon law at" St. Louis University. The course in canon law was later completed at. the Gregorian University, Rome, where he received the doctorate in 1926. He has just completed thirty years of teaching canon law: one year at Mundelein, Illinois; three years at the Pontifical Gregorian University, Rome; and the remaining time at St. Louis University and St. Mary's. As a canonist, Father Ellis has used his time, energy, and talent largely in favor of religious. He is a Consultor to the Sacred Con-gregation of Religious, editor of the English edition of Father Creusen's Religious Men and Women in the Code, and co-author with Father T. L. Bouscaren, S.J., of Canon Lau;: A Text and Commentary. Co-founder of this REVIEW, he has not only contrib-uted numerous articles'but has also ans~vered most of the questions. Father Ellis is spending the summer at Canisius College,'°Buffalo; but he will return to St. Mary's to celebrate his Jubilee with a class-mate, Father Michael J. Gruenthaner, S.J. His fellow editors wish him God's choicest blessings; and we are sure our readers join us in this. 169 To Religious Men Pope Pius XII [EDITORS' NOTE: This address was given to the Delegates of the General Con-gress of Religious Orders, Congregations, 8ocieties, and Secular Institutes, in Rome, December 8, 1950. We publish it now because we have had many requests about it and because we think it should be available to the REVIEW. The English trans- "lation was made by Father S. F. McNamee, S.J., and other members of the Mary-land Province of the Society of Jesus.] TO the Delegates of the General Congress of Religious Orders, Congregations, Societies, and Secular Institutes, Rome, 8 De-cember, 1950. 1. The Holy Year, through no merit of Ours, but through the favor of God's mercy, has proved more bountiful in blessings than the fbresight of men had anticipated. In the eventful cycle of its notable achievements, it has manifested the strong faith and richly abundant life of the Church of Christ, our Mother. Your Congress rightly takes its place among the more sigriificantly important events, and Over them your fraternal gathering reflects its own characteristic lustre. To you now We wish to address Our words of affectionate greeting. 2. The annals of church history record no meeting similar to this. Here, for the first time, religious organizations, whose mem-bers have selected as the goal of their lives the attainment of con-summate evangelical perfection, have assembled in large numbers over a period of several days to discuss and weigh the problems of their common interest. 3. It was Our judgment that the circumstances of the times made it altogether necessary to do so. For the changed conditions of the world which the Church must encounter, certain points of doc-trine touching upon the status and condition of moral perfection, not to mention the pressing needs of the apostolic work which you have so widely and so generously undertaken, all these have called you to devote yourselves to" this systematic study and discussion. 4. Your work is at its close. It was energized by careful dis-cussions; it has been prolific in proposals; and it will be no less fruit-ful, We hope, in perfecting the virtues which .will realize your pro-jects. With the resolute cooperation of your wills, the grace of God will enkindle those virtues, the grace, that is, which your prayers and religious acts of self-denial, more especially, because of their burning devotion, those of your sisters in Christ, have already in-voked upon this present undertaking. 5. You have requested the fatherly blessing of the Vicar of 170 July, 1955 TO RELIGIOUS MEN Christ as a pledge of divine guidance and assistance so that your Congress might be fittingly completed and terminated. But before imparting that blessing to you, We think it proper to present to you orally certain thoughts on the religious life which call for an explanation and which, once explained, may serve hereafter as a norm to direct your thoughts and actions. I 6. First of all, it will be useful for Us to indicate briefly the place held in the Church by the religious orders, and congregations. You are, of course, aware that our Redeemer founded a Church en-dowed with an hirarchical organization. For between the apostlds and their successors, with whom must also be grouped their assistants in the ministry, and the ordinary faithful He drew a definite line of demarcation; and by the union of these two elements the structure of the kingdom of God on earth stands firm. Consequently, the distinction between the clergy and the laity is fixed by divine law (cf. can. 107). Interposed between these two grades is the religious state which deriving its origin from the Church has its existence and strength from its intimate connection with the end of the Church herself, which is to lead men ,to the attainment of holiness. Though every Christian should scale these sacred heights under the guidance of the Church, nevertheless the religious moves towards them along a path that is peculiarly his own and by means that are of a more exalted nature. 7. Moreover, the religious state is not restricted to either of the two groups which exist in the Church by divine right, since both clerics and lay persons alike can become religious; and, on the other hand, the clerical dignity lies open to religious and those who are not religious. One would therefore be mistaken in appraising the value of the foundations which Christ laid in building His Church if he should judge that the peculiar form of the secular clerical life as such was established and sanctioned by our divine Redeemer, and that the peculiar form of the regular clerical life, though it is to be considered good and worthy of approbation in itself~ is still secon-dary and auxiliary in nature, since it is not derived from Christ. Wherefore, if we keep before our eyes the order established by Christ, neither of the two special forms of clerical life holds a prerogative of divine right, since that law singles out neither form, nor gives to either precedence over the other. What then the difference is between these two forms, what their mutual relations are, what spcial task 171 POPE PIUS XlI Review for Religious in working out the salvation ~f mankind has been assigned to each, all these details Christ left to be decided according to the needs and conditions of succeeding ages; or, rather, to express Our mind more exactly, He left them to the definitive decisions of the Church herself. 8. Undoubtedly it is according to the divine law that every priest, be he secular or regular, should fulfill his ministry in such a way as to be a subordinate assistant to his bishop. This has always been the customary practice in the Church, and the prescriptions in the Code of Canon Law whic.h deal with the members of religious societies as pastors and local ordinaries make this clear (can. 626-31 ; 454, ~]. 5). And it often happens in missionary territories that all the ci~rgy, even including the bishop, belong to the regular militia of the Church. Let no one think this is an extraordinary or ab-normal state of affairs to be regarded as only a temporary arrange-ment, and that the administration should be handed over to the secular clergy as soon as possible. 9. Again, the exemption of religious orders is not contrary to the principles of the constitu_tion given to the Church by God, nor does it in any way contradict the law that a priest owes obedi-ence to his bishop. Fo~, according to canon law, exempt religious are subject to the authority of the local bishop so far as the admin-istration of the episcopal office and the well-regulated care of souls require. But, even putting aside this consideration, in the discus-sions of the past few decades concerning the question of exemp-tion, perhaps too little attention has been paid to the fact that exempt religious even by the prescriptions of canon law are al'ways and everywhere subject to the authority of the Roman Pontiff as their supreme moderator, and tbat they owe obedien,ce to him pre-cisely in virtue of their religious vow of obedience (can. 499, ~1 1). Indeed the Supreme Pontiff possesses ordinary and immediate juris-diction over each and every diocese and over the individual faithful just as he does over the universal Church. It is therefore clear that the primary law of God whereby the clergy and the laity are sub-ject to the rule of the Bishop is more than sufficiently observed as regards exempt religious, as it is no less clear that both branches of the clergy by reason of their parallel services conform to the will and precept of Christ. II 10. There is another question connected with what has so far been said which We wish to explain and clarify. It concerns the way in which the cleric and the religious should strive for their due 172 Jul~j, 1955 To RELIGIOUS MEN moral perfection. 1 1. It is a distortion of the truth to say that the clerical state as such and as divinely established demands either by its very nature or by some postulate of that nature that the evangelical counsels be observed by its members, and that for this very reason it must be called a state of achieving evangelical perfection. A cleric therefore is not bound by the divine law to observe the evangelical counsels of poverty, chastity, and obedience; above all he is not bound in the same way or fdr the same reason as the one for whom such ob-ligation arises from vows publicly pronounced upon entering the religious life. This does not however prevent the cleric from assum-ing these bonds privately and of his own accord. So, too, the fact that the priests of the Latin rite are bound to observe holy celibacy does not remove or lessen the distinction between the clerical and the religious states. Moreover, a member.of the regular clergy professes the state and condition of evangelical perfection not inasmuch as he is a cleric, but inasmuch as he is a religious. 12. And though we have declared in Our Apostolic Consti-tution Prooida Mater Ecclesia that the form of life followed by the secular institutes is to be considered as a state of evangelical per-fection and recognized as such by the common law of the Church, since their members are in some way bohnd to the observance of the evangelical counsels, still this in no way contradicts wh~it have just affirmed. Assuredly ther~ is no reason preventing clerics from joining together in secular institutes so that by their choice of this manner of life. they may strive for the attainment of religious perfection; but in that case they are in a state of acquiring perfection not inasmuch as they are clerics, but inasmuch as they are members of a secular institute. After all, such an institute adopts, in the way of life it proposes to follow, the evangelical.c6unsels which are proper to the religious state and are ther~ realized-in their highest perfection; but the institute so achieves that end that it is nSt' de-l~ endent on the traditional pattern of the religious state but stands by itself in an external form of life which bears no necessary relation to the perfection just mentioned. III 13. We think it timely now to touch upon some of the rea-sons which the religious state hol~s out to men'as motives for em-bracing it. 14. There are.some.who,assert that the religious state by i~s POPE P~us XII Review for Religious nature and purpose, even though m~riting approval, is nothing but a safe refuge offered to the fearful and timid who have not the strength, to stand u.p to the dangers of life's storms, and, lacking the knowledge, 0r perhaps the will, to face difficulties, are led by their indolence, to bid farewell to the world and fly to the haven of cloistered peace. XVherefore we must inspire self-confidence and reliance on God's grace in those who see.k such idle tranquility, so ¯ that they may overcome these traits of character and attain the courage to face the struggles of common life. Is this indeed true? 15. It is not Our purpose here to evaluate the various motives inducing individuals to betake themselves to the religious life. XY~Te do wish however to indicate the principal and indeed the valid rea-son that should induce one to enter the protected enclosure of the cloister. And it is certainly different from that distorted opinion. stated above, which,-if taken as a whole, is both untrue and unjust. For not otherwise than the resolution to ente~ the priesthood, the resolve to embrace the. religious state, together with a firm constancy in executing it, demands greatness of. soul and an ardent zeal for self-consecration. The history of the Church in its record of the glorious.ochievements of the saints in heaven and of the religiQus institutes on earth, in its account of ~uccessful" missionary enter-prises, in its sketchi.ng of. the Church's ascetical teaching, no less than experience itself, indicates more clearly than the light of day that men and women of indomitable and whole-souled courag~ have flourished in the religious state as well as in the world. Again, do those religious men aiad women who so strenuously exert them-selves to spread the kingdom of the gospel,., who tend the sick, train the young, and toil in the classrooms, shun the society of their fellow men and shut them out from their love? Are not very many of them, no less than the secular priesthood .and their lay helpers, fighting in the very front rinks of the battl,e.for the Church's cause? 16. Here XVe cannot refrain from directing Our attention to another matter which completely denies the false assertion mentioned previously. If the number of candidates wishing to enter the enclosed garden of the religious life is diminishirig, especia!ly among young women, the reason very frequently is that they find it too difficult to divest themselves of their own judgment .and surrender their freedom of action, as the very nature of the vow of obedience de-mands. Indeed some praise as the real peak of moral perfection, not the surrender of liberty for the love of Christ, but the curbingof such surrender. The"norm therefore to be prdfekred in the formation 174 dulv, 1955 TO RELIGIOUS MEN of a just and holy person would seem to be this: restrict liberty only where necessary; otherwise, give liberty free rein as far as possible. 17. We transmit the question whether this new foundation on which some are trying to erect the edifice of sanctity will be as ef-fective and as solid in supporting and augmenting the apostolic work of the Church as was the one which through fifteen hundred years has been provided by that ancient rule of obedience undertaken for the love of Christ. What is now of supreme importance is to ex-' amine this proposal thoroughly, to disclose what lies concealed be-neath the surface. This opinion, if carefully considered, not only fails to appreciate the nature of the evangelical counsel, but it some-how twists it to a meaning in accord with its theory. No one is obliged to choose for himself the counsel of perfect- obedience, which essentially is a rule of life whereby one surrenders the control of his own will; no one, We repeat, be it an individual or a group. They can if they wish conform their conduct to this new rule. But words must be understood and accepted according to their obvious mean-ing; and, if this norm is compared with the vow of obedience, it surely does not possess the same "supreme value; nor is it an adequate expression of the wonderful example recorded in Holy Scripture: "He humbledHimself becoming obedient unto death" (Phil. 1:8). 18. He therefore is deceived himself and deceives others who, forgetting the propensities of the soul and the inspiration of divine grace, offers as a guide to one .seeking advice about entering the re-ligious state only that new norm. Hence, if it is clear that the voice of God is calling someone to the heights of evangelical perfection, without any hesitation he should be invited for the attainment of this lofty purpose to offer freely the sacrifice of his liberty as the" vow of obedience demands, that vow, We proclaim, which the Church through so many centuries has weighed, has put to the test, has properly delineated, and has approved. Let no one against his will be compelled to this self-consecration; but, if he does will it, let no one counsel him against it; above all, let no one hold him back. IV 19. But enough on this point. At the moment, We wish to speak on external works and the interior life. Hardly any question of grave importance for the life of regulars, or for the religious life. in general, has been treated at greater length. Nevertheless We wish to present Our own judgment on this matter. ¯. 20.- It was not mere.chance that brought about in our day the 175 POPE PIUS XII Reuiew ~'or Religious rise and elaboration of the philosophy known as existentialism. The men of our time, when confronted by events which bring up diffi-cult metaphysical and religious problems to be solved, gladly, with-out a thought of higher principles, persuade themselves that it is enough to act. as the exigeficies of the moment demand. But the man who professes our holy faitb refuses to follow such principles and to makeeach passing moment of time his whole concern, hurling him-self head-long into the stream of life. He knows that the "things that appear not" (Heb. ll:l) are to be considered of supre.me worth, are pre-eminently true, and so enduring in the future as to last forever. Yet--be it said with sorrow--though warnings and exhortations have not been lacking, even some ecclesiastics,' not ex-cepting religious, have been deeply infected by this contagion; and, while not denying a reality that transcends the senses and the whole natural order, they esteem it of little.importance. 21. Has this grave and dangerous crisis been overcome? Thanks be to God, We may hope that it has. Certain things which We have Ourselves witnessed, and which events bare made known to Us, offer this assurance. 22. The most active zeal can be closely allied with the quest for the riches of 'the interior life. Two stars that shine in the firma-ment of the religious life, St. Francis Xavier and St. Teresa of Jesus, are brilliant proofs of this. 23. An ~eager external activity and the cultivation of the in-terior life demand more than a bond of fellowship; as far at least as evaluation and willed effort are concerned, they demand that they should march along together step by step. With the growth of de-votion to exterior works therefore, let there shine forth a corres-ponding increase in faith,.in the life of prayer, in zealous consecra-tion of self and talents to God, in spotless purity of conscidnce, in obedience, in patient endurance of hardship, and in active charity tirelessly expending for God and one's neighbor. 24. This is true not only of the individual religious, who really is such in heart as well as in habit, but it is also the reason why communities as a whole are~solidly founded in the sight of God and men, and are deserving of the most generous praise. The Church in-sistently demands of you that your external works correspond to your interior life, and that these two maintain a constant balance. Do you not, both clerical and lay religious, profess that you have~ embraced the state of evangelical.perfection? If so, bring.forth the 176 Jul~l, 1955 TO RELIGIOUS MEN frhits proper to your state, so that the Mystical Body Of Christ, which is the Church, may draw ever-increasing vitality from your strength and fervor. This is the very reason why religious orders totally dedicated to the contemplative life are in their own way necessary to the Church, since they are for her a perpetual ornament anda copious source of heavenly graces. 25. You know, of course, that it has often been remarked that charity to the neighbor is gradually losing its religious char-acter and is becoming secularized. But an honorable and kind treat-ment of others that has no foundation in faith, and springs from some other source, is not charity; nor may it be called Catholic. Charity possesses a. dignity, an inspiration, and a strength that is lacking in mere philanthropy however endowed with wealth and other resources. Thus, if We compare our Catholic sisters who nurse the sick with some others who perform this same task out of mere humanitarianism or for pay, We discover in them something en-tirely different and of higher value. They may at times be inferior to others in technical advantages, and We take this occasion to urge them not only to keep abreast of others in this matter but even to surpass them. But where our religious women, deeply imbued with the vital spirit of their institutes and daily prepared for the love of Christ to lay down their lives for the sick, perform their labors, a different atmosphere prevails, in which virtue works wonders which technical aids and medical skill, alone are powerless to ac-complish. 26. Therefore let those religious orders and congregations that devote themselves to the active life keep ever before their eyes and inwardly cherish all that stamps their souls with the lineaments of holiness and nourishes the fire of the Holy Spirit in the depth of their pure souls. V 27. Dearly Beloved, We wish also to refer briefly to the ef-forts of religious institutes to adapt themselves to our changed times, and to join the new and the. old in harmonious union. 28. When young people hear the statements: "We must keep up to date" and "Our efforts must be commensurate with the times," they are fired with an extraordinary ardor of soul;' and, if they are serving unde'r the standard of the religious militia, they keenly de-sire to direct the efforts of their future religious undertakings accord-ing to this principle. And,.to a certain extent, thisis proper. For it often has happened that th~ founding fathers of religious insti- 177 POPE PIUS XII R~oiew for Religious ,tutes conceived new projects in ordei to meet the challenge which newly emerging needs were urgently presenting to the Church and her works; and in this way they harmonized their enterprises with their age. Hence, if you wish to walk in the footsteps of your pre-decessors, act as they acted. Examine thoroughly the beliefs, con-victions, and conduct of your own contemporaries; and, if you discover in them elements that are good and proper, make these worthwhile features your own; otherwise you will never be able to enlighten, assist, sustain, and guide the men of your own time. 29. However, the Church possesses a patrimony preserved in- .tact from her earliest origin, which is unchanged in the course of 'ages, and which is in 'perfect accord with the needs and the aspira-tions of the human race. The Catholic faith is the most important part of this patrimony, and in the encyclical letter Humani Generis 'We recently defended it from new errors. Preserve most diligently this faith undefiled by any blemish: hold firmly to the conviction that it contains within itself exceedingly powerful forces that can mold any age. 30. A part of this patrimony is the good pursued in the state of perfection; and this you must seek with the utmost zeal, so that °by the use of its methods and resources you may become holy your-selves, and either directly or indirectly make your neighbors also :holy. In this manner they, sharing ever more richly in divine grace, may live a holy Iife and die a holy death. Another factor in this patrimony is the lofty and sublime truth that self-denial for the love of Christ must be considered the only path to perfection. This truth the changing times can never change. 31. There are, however, circumstances, and not a few, when you can and ought to accommodate yourselves to the temper and the needs of men and the age. Indeed to a great extent this has actu-ally been done, and now the task is being completely and perfectly accomplished by our combined counsel~ and plans. As may be seen from the variety of your undertakings both as individuhls and as institutes, you have already initiated many adjustments in schools, in the training of youth, in the alIeviation of human misery, and in the cultivation and promotion of learning. Hence it must be ad-mitted, and Our affirmation admits of no denial, that a vast amount of energy is even now being expended to meet the altered conditions of our era with new and effective resources. 32. Nevertheless, in striving to adapt yourselves to the ex-igencies of the present, it is, in Our judgment, of paramount con- 178 Julg, 1955 TO RELIGIOUS MEN cern that you shrewdly investigate what spiritual forces lie latent in your contemporaries, by what secret,desires they are motivated, and what the true picture .is of their souls. We do not of course mean the picture that manifests their detestable and censurable qual-ities and expresses the tumult of passion and the corruption of vice. But in men as men, and most of all as Christians, though entangled in error and sin, there is not a little good and even a desire for greater good. You must encourage these good impulses and foster these aspirations, being always careful however not to-accept from the world what keeps it wretched and evil, but rather to infuse into the world what is good and holy in yourselves, and in harmony with these salutary longings. Being solicitous therefore for that feeble good in the hearts of others, furbish and develop it, molding from its grains of gold precious vessels and gathering its rivulets into mighty streams. 33. Some think, and perhaps rightly, that three marks are characteristic of our age: amplitude in thought and discussion, uni-fication of plan, and organization and speed in execution. Are riot these three notes also distinctive marks of the Gospel? Are they not characteristic of those who profess the Catholic faith and live ac-cording to its principles? opened to our minds than "All things are yours and Cor. 3:25) ? What closer simplicity and the unity What greater amplitude of vision can be that offered in the words of the Apostle: you are Christ's and Christ is God's" (I unity in understanding and love than the declared to you in the Sacred Scripture: "God, all in all" (I Cor. 15:26) and "Thou shalt love the Lord thy God with thy whole heart and with thy whole soul and wil~h thy whole mind and with thy whole strength . . . Thou shalt love 'thy neighbor as thyself" (Mk. 12:28-34)? 34. To enable us to be swift and spirited, and unhampered by the recollection of perishable things, we are admonished: "No man putting his hand to the plow and looking back is fit for the Kingdom of God" (Lk. 9:62). And if you wish to behold models of virtue in whom these thr~e laudable qualities shine forth, recall tO your minds the Apostle Paul and all those who have been en-gaged in wondrous exploits worthy of an immortal remembrance. 35. Moreover, the ideals which light your way to contempla-tion and action, as well as the goal of the Church's other children, both priests and laity, are the achievement of Christian perfection and the salvation of the human race. For your part, you have at hand the most effective aids, namely, the evangelical counsels through 179 ¯ POPE PlUS XII,. Reoiew for Religious the'profession of your vows of 'religion, and through these by un-remitting warfare you can overcome the concupiscence of the flesh,. ¯ the concupiscence of the ~yes, and the pride of life (cf.I 3o. 2:16), -~ind thus become ever holier and efficient servants of God for the .salvation of mankind. Direct your thoughts and your actions to [reach these lofty heights, "so that being rooted and grounded in 'love" (Epb. 3:17), steadfast in the power of faith and rich in hu- ¯ mility, you may lose no opportunity to lead men, your brothers, ¯ to their Creator and. Redeemer, as stray sheep returning to their Shepherd. 36. Faithful and true to your duty of good example, see to it that your conduct harmonizes with the name you bear, and that ¯ your whole manne~ 9f' life conforms to your profession. According 'to the words of the Apostle of the Gentiles: "Careful to preserve the unity of the Spirit in the bond of peace" (Eph. 4:3), let peace reign within you and among you, among members of the same institute and among members of the same community, and with those of other institutes, between you and all who labor with you and with whom you labor to win men for Christ. Put far from you discords and disagreements which weaken and cripple undertakings begun with the highest hopes. The Church, as a field for apostolic en-deavor, is spread out all over the world; and an opportunity for toil and ~weat is open to all. 37. If the faith of religious is strengthened by the example of a life whose pattern is unyielding observance of the vows, if the priest regards nothing as hard or irksome in his quest for the salva-tion of souls, then the expression of the Apostle when referring to the word of God will also be true of them today, "living . . . and efficient and keener than any two-edged sword" (Heb. 4:13). We recently warned the faithful that in these calamitous days, when the misfortune and grievous want of many is in sharp contrast to the immoderate luxury of others, they should be willing to live tem-perately and to be generous to their neighbors oppressed by poverty. Come then, excel all others by your example in this insistent work of Christian perfection, justice, and charity; and thus lead them to imitate Christ. 38. Finally, with a great hope that the efficacious grace of our Lord Jesus Christ may bring forth from your Congress benefits of enduring value, and as a pledge of our abiding love, We affection-ately bestow upon all here present and upon religious communities everywhere in the world the Apostolic Benediction. 180 4 t Mot:her ern d, I--lelper o[ :he bloly Souls Sister Ma~y Cassilda TAKE the Blessed Sacrament, Mother! Keep Jesus with you!" / Startling words from a priesl~ to a humble religiou's woman! Yet, on the night of fire and consi~rnation following the San Francisco earthquake of 1906, the most unexpected ~became reality; and Mother St. Bernard could not doubt tba'~ this most redoubtable commission was for her. For to bet was held out the veiled ciborium Father Casey had just removed f~om the tabernacle. To her care was being confided in the terrors of that ni~ght the most precious of treasures, to be conveyed to'a place of safety. Our Lord clearl~z willed to accompany and 'protect the bewildered superior and her little community in their wearying flight. They were in sehrch of shelter from the adv~incing fl.ames, laden with what they could save from their abandol~ed convent. Mothe~ St. Bernard helps us to visualize the scene¯ "In the pres-ence of Jesus thus abased, entrusting Himself to me, tears filled my eyes," she writes; "I carried Him close to my heart, with a few of the commumty as escort, while the others saw to the transportation of our belongings. Walking alon'g the crowded streets, we prayed. I adored Christ hidden in my arms. When for a moment I lost sight of the others, my heart cried out in fear .t.o .my[ Lord, and there they were with us once ,more!" He assured them a safe ar-rival at the Church of St. John. Our Lord was theft replaced in the taberngcle and the HelpFrs spent the rest of the night in the base-ment of the church. This cross marking their, recent foundation was destined in the designs of God's providence to be the starting point of great development, for the San Francisco house. The Helpers devoted themselves amongst the homeless and destitute in the camps immediately organized; and, when, in the influenza epidemic of 1918, they showed themselves not only ready, but eager to nurse the plague-stricken, their place was forever fixed in the warm hedrts o]~ the West, from their archbishop down. But who was this religious selected by God fo.r so signal an honor, and how.had His providence T~onducted her thither from the quiet ancestral domain of her parents in sunny France? She was Marie Antoinette de Cherg~ and was born not. far from 181 SISTER MARY CASSILDA Review for Religioias Poitiers, France,. in 1850. There had been time since 1356 for the roar of battle tb die away; but the spirit of chivalrous France lived on in the line of Cherg~s, priding themselves on their loyalty to their traditions and their faith. Her father, Charles de Cherg~ eminent lawyer, archeologist, and writer of his time, was deeply Catholic and an admirable father. A prayer he composed for his sons has come down. to us written in fine French verse. "In Thy goodness, Lord; keep them ever faithful to their family motto; 'Straight on in the path of honor.' " The mother of Marie Antoinette was a pious, deeply affectionate woman, remarkable for distinguished gifts and devotedness in her home. The future Mother St. Bernard's character, ardent in the pursuit of holiness and dauntless in her zeal for the glory of God, can be easily discerned in her noble parents. She was a lovable, gentle child, fond of the games of her age, but already drawn by grace to the "greater things" of the saints. At the age of five, the farewell visit of a Jesuit leaving for the missions in China, and his blessing bestowed on her, left in her soul a grace which, she believed, de-veloped later into her immense desire to be a missionary herself. He had baptized her, child though she was, with the astonishing title of "Mother Abbess"; and it was spontaneously adopted. But her graces ran deeper than this. She found herself gradually drawn toward an absorbing love of God. As her own words tell us, "A mysterious recollection would steal over all my faculties, without my understanding what it was. I thought that everyone experi-enced the same, especially on First Communion day. I would with-draw to pray. I would have wished to be always alone to enjoy our Lord's presence. He seemed near to me in a way quite.different from anything faith or the imagination can produce; it was as if with my eyes closed I was sure someone was near me. Gradually I could think only. of Him." Marie Antoinette had need of a great interior strength, for natur-ally- and perhaps because of her interior favors--she was painf.ully timid, and frequently troubled with scrupulosity. N~ar her there was no one to help her. "I begged Our Lady," she wrote, "to send me someone to guide me in God's Name." Our Lady answered her child by-first enabling her to find in the family library the Spiritual Exercises of St. Ignatius. By these a clear and solid Christian phil-osophy of life laid in her soul a foundation and support for further graces. Then, in the person of an old. friend of the family, 'Father Rabeau, S.J., she found the "someone" she had asked, for as guide. 182 MOTHER ST. BERNARD. He directed her also in her works of charity, visiting tl~e poor and catechising the children of the neighborhood. Finally, seeing that her attractions were leading her toward the religious life, as lived by the Helpers of the Holy Souls, he put her in contact with the mother general. Marie Antoinette found in these religious the ful-fillment of all her desires of perfection and apostolate--even of the missi6ns in China. They lived the dee[i, interior life 0f Ignatian spirituality that she had learned to appreciate; they were zealous for souls, all souls, even those in purgatory, whom they assisted by their works of charity toward the living. Among them a warm family spirit sustained and cheered their apostolate. But it was only at the age of thirty that she was able to over-come a too-loving opposition and break away from her dearly loved family. She entered the novitiate in the old Premo.nstraten~ian Abbey of Blanchelande, where the souvenirs of the former holy monks spurred on the young to fervor. The Society of the Helpers of the Holy Souls had been founded only in 1856 by Eug~nie Smet, of Lille, France. She was born in 1825 of a fine family. The li~¢ely faith and enterprising spirit of the brave Normans was her inheritance. From early childhood she' had been drawn towards the suffering souls in purgatory; and un-accotintably so, for no death had marred the joy of her happy home surroundings. Her education at the Sacred Heart of Lille left its im-print on her; she determined to consecrate her life to God. Purga-tory was calling her, and the thought of it was stimulating her to constant sacrifice and devotedness. As a young girl, in her works of charity, she would leave gifts at the door of the poor or the sick with the written appeal, "Say a prayer for the Souls in Purgatory." Along with her solicitude for these Holy Souls, there was grow'ing in Eug~nie a childlike and ardent devotion to Divine Providence. "He gives me everything," she ended by saying, "I will give Him these souls He wants, and cannot have: I will be God's Providence!~'- This noble ideal awoke in her all her abilities for practical social work. Soon she was forming an Association of Prayer--others be-sides herself must be God's providence--and, thanks to good or-ganizing, she had thousands working for purgatory in many dio-ceses of France. For these Holy Souls she was even ready to tear herself away from her loved home and go to Paris, as she had been invited, to found an order for ~heir deliverance. The saintly Cur~ Of Ars, her counsellor at this difficult time, qualified~ her project as "a thought of love from the Heart of Jesus." When be'hearSt later SISTER MARY CASSILDA Review [or Religious that the rules of St. Ignatius had been granted to her struggling group; he exclslimed, "The poor littles ones, they are saved'!" "ires, throfigh the dire poverty of their beginnings, the disappointments, and anxious searchings inherent in such an enterprise, God was' re-vealing to Eug~nie (now Mother 'Mary 'of Providence) His plan for her work of aiding purgatory. Prayer there would be--and of the deepest !--with " expiation in the form of charity toward the living as the most effective means of helping the dead! The Helpers would give themselves to spiritual and corporal works of mercy, ac-cording to the needs of the country in which they would live, under the direction of the Church. A call to visit apoor woman sick in the neighborhood indicated their most precious means of expiation: care of the sick poor. Other works followed from this: instruction of converts, catechism in parishes, preparing belated bap.tisms, First Communions, confirmations, arranging for the validation of mar-riages, etc. Guilds were soon formed to meet at the Helpers' convent; and, as they became known, cases of all kinds were sent them by priests. The Helpers were launched to succor not on!y the Holy Souls, but all needy, helpless or hopeless ones, by personalized social service. Their works were to be gratuitous. Into the fervor of the early years of the order, Marie Antoinette de. Cherg~ plunged with her ardent desire for sacrifice, fruit of her special graces. There they xvere--all the sacrifices she wished for, and more besides! She had to learn during her novitiate to leave behind her, at the word of obedience, all fears or hesitations, as well as her frequent interior disturbances, and go straight forward, still, honoring the family motto. Her mistress Of novices discovered -%-e. ventually, shall we say ?--qualities of a great apostle glowing under her timid exterior. The occasion appeared in an .unexpected call on Sister St. Bernard to replace another novice for. a catechism lesson to the parish children. The novice companion, who assisted at the course, could not get home soon enough to relate to the mother mistress what she "had seen and heard"; a fire of. zeal had burst forth in Sister St. Bernard's clear exposition of doctrine, enflaming both children--and novice. At the following lesson to the same group, it was the mistress of novices--present to verify the marvel --who was herself enflamed. Soon after her: vows Mother St. Bernard was named superior of the Helpers' Convent at Montm~artre, Paris, built beside the site of the'chapel where-St. Ignatius and his compani6ns had pronou.nced their first vows. In this populous and ignorant quarter of the city, 1'84 MOTHER ST. BERNARD Mother St. Bernard's zeal found full scope for its activity: a transL formation in the neighborhoc~d was achieved. But the mother general trembled at the price being paid. In'a letter to Mother St. Bernard at this time, she wrote, "Dear d~ughter, it is the lack of care of your health and the ardor with which you undertake more than you can" do, that makes you ill. Yoi~ are to obey implicitly the mother in-firmarian; otherwise you will have roe dying of anxiety." Several years of very successful apostolate here and at Liege put the finish-ing touches to Mother St. Bernard's preparation for a more distan~ field of action. She was called, to head a group of Helpers for the first American foundation early in 1892. New. York bad been chosen. In her journal Mother St.Bernard wrote: "On learning the Divine Will I felt both joy and sorrow in my soul. This first step towards the missions rejoiced me, but I was broken by the thought of the sacrifices awaiting me. Lord Jesus, I give you all that I hold dearest!" On the pier at New York on a bright May morning, the new-comers were welcomed by two friends, chosen, it seems; by divine providence to further this latest enterprise of the Helpers. Miss Addle Le Brun and Miss Anne Cronise represented a group of Cath-olic ladies who were eager to have the Helpers extend their work to the United States. They had behind them Father John Pren-dergast, S.J., and Father Robert Pardow, S.J., who, on' visits to Europe, had learned to appreciate the practical character of this new congregation and had urged widely'among their friends that an in-vitation be sent to the mother general to found a house in New York. This appeal had been made, and fell in happily with the Helpers' rule which sends them to any part of the world where there is hope of God's greater service by procuring more efficaciously the relief and deliverance of the souls in purgatory. Archbishop Corrigan's blessing and hearty cooperation had been assured. And so.at last Miss Le Brun, as the chronicle tells us, "is receiving us as long-desired and much-loved sisters; even weeping "for. joy.", She conducted them to the small house prepared for them on Seventh Avenue near Twenty-third Street where other friends welcomed them no less warmly. A letter to the mother house remarks on the delicate it-tentions of their kind reception. ".'. even a lamp was burning bex fore a picture of Our Lady of Providence, Queen of Purgatory; there were flowers, arid holy water! and all. was provided, for the first meals of our little Community. I could never express to yoi~ fittingly the affectionate interest which dear Miss Le Brun and her 185 SISTER MARY CASSILDA Review [or Reli~iou~ family have shown us. Gratitude fills all hearts." ¯ For newcomers, surprises were to be expected. "Think: of it!" one wrote back to France, "the first to call on us after our arrival was a colored gentleman, a tbarming individual! He showed .us how to make the kitchen fire.". Through their refectory window catalogues, advertisements, etc., were flung at almost every meal. On their way across the East River, the ferryman would take no fare. Material help in varied fo~ms came at their prayer through the "visible Providence" of benefactors--it might be "bread," or "coal," or "a desk for Mother Superior's room." At Iast they ended by cry-ing out in return, "Good St. Joseph, you spoil your children!" On June 13, the first Mass was said by Father Wucher, provin-cial of the Fathers of Mercy. Devoted friends had surpassed them-selves in their zeal for the Lord's glory that the tiny chapel might be adequately fitted out in time. During Mass, it was with tears of emotion and gratitude that all present welcomed our Lord. The Helpers were ready now to do their humble part of constructive work in the service of the Church in the archdiocese of New York, discounting such handicaps as the unaccustomed heat, the language (a problem to some), and the :'caresses of holy poverty." To this day they feel how much they owe to the encouragement of the clergy and°the generous help of their friends. From these sources they drew, in great part, the confidence with which they began and the success they later achieved. Only two days did they wait for their first sick call. It was an old Alsatian woman confided to them by their chaplain. She was ~o receive Holy Communion on the Feast of the Sacred Heart, and they were asked to prepare her room. The home was in rehlity an bld shack set up in a small, damp yard. The sick woman was stretched on a low bed--in the midst of discomfort and disorder-- and welcomed as angels from heaven tl-ie "Sisters" who offered to "lend a hand" foi house cleaning and to be "sacristans" for the welcome of the adored Visitor of the morrow. Some sheets, here-tofore unknown in the home, brought a little material comfort; while a new bedspread, some clean towels, and a simple altar adorned with candles and flowers added a note of cheerfulness and hope. "You will come back again, Sisters, won't you?" asked .the sick wo-man; after the ceremony. A hearty "As long as you need us" was her reassurance. Cases of even greater poverty and need ~were soon discovered. .:. A.~Helper writing to he'r mother general makes light of the difti~ 186 dul~!, 1955 ., MOTHER ST. BERNARD culties ¯encountered. "What a pity .we can't make more often ex-. cursions such as we did lately on our rounds! Our visit to Mrs. X ended, we were preparing to climb down the stairs to go next door, but Mrs. X directs us, 'dust go by the roof, Sisters!' And so we did,: and continued down the block by the same route! I wonder how we shall fare this week--the roofs are deep in snow." Father Schleuter, S.d:, chaplain of Blackwe11's Island, sent the Helpers a call for help in his work there. In the Hospital and Home for Colored Incurables, they began their visits of cheering and in-structing, which they continue to this day. Other hospitals have since been added. Their first case among the colored was the subject of another letter of triumph to Paris. Love for the least of Christ's little ones ¯ drew the Helpers to these--so destitute of all in those days. And they realized they were loved by the "new Sisters." Hearts opened at their approach, and soon we read of the baptism of nine little Negro children under five years, along with a good woman whom human respect did not deter from "joining up." They all had been collected in the same street, one which resembled nothing so much as a camp of outcasts. In one home three children slept on fi heap of rags as a bed; no furniture at all was to be seen; the father, doubt-less as bead of the family, ' had the honor of a seat on the window sill. We may easily surmise what an amount of ingenuity and ac-tivity was needed to produce the ten neophytes washed and pro-perly dressed for baptism. These souls and others discovered in the Helpers' visiting needed further attention and spiritual development. Guilds at th~ convent were formed for different groups, and the prompt and" numerous attendance at meetings showed they were appreciated. The "colored ladies" of Friday evenings could hardly be persuaded to go home when the time came. "You tell us such beautiful things, Sister, that we would want to stay all night. No one ever before talked to us like that." Indeed, the impression of. the Helpers was something akin to astonishment as they found they Cguld speak everywhere of religion without fear of indiscretion. Souls seemed to expect the mention of the name of God and an invitation to draw nearer to Him; indeed, they seemed even to long for it. A glimpse of activities on their first Christmas day in New York might give an idea of what progress was being made: (1) several First Communions at the midnight Masses (friends who had,bein. invited to assist had hastdned to fill the chapel);.~(2)-~a.receptidn of. 1,87~ SISTER MARY .CASSIED~. sodalists of ourLady'scheduled' for'~t later hour in.'the morning; ~lnd (3)one fo'r tiny tots (boys and girls)" in the.afternoon--the last ended with a "party" for' all concerned. The bell for Offiice at last put" an end to the prolonged rejoicings, and also to the ceaseless smil-ing and entertaining of the hostesses. Instruction of converts was hnother' item of Helper apostolate. The first soul to be thus tended was a young girl who called and presented to.Mother St. Bernard.a note of introduction from Father Van Rensselaer, S.,J., of St. Francis Xavier's. Another case was that pointed out to us by a ~lesuit with the information; "Protestant woman ill: her "little granddaughter to be brought up Catholic:" A little later the priest asked news of his patient. "She is learning her catechism w'itb much fervor, Father," was the reply. "The child, you mean? . No, the grandmother." "You are .joking, Sister! That can't be! There is nothing to be done with that wo-man . she is a bigoted Protestant." "I can assure you, Father, she is well on the way to" conversion; and it wasn't diffi:ult, either." The 'Helpers' constructive efforts were tending not only to re-lieve misery but to promote development socially and spiritually. First of all, their guilds for young girls and women carried in their programs cultural help fitted to the abilities of their members; sew-ing, languages, singing Under able direction were attractions much appreciated:those displaying talent for music were assisted and en-couraged. A primitive lay apostolate was started among the most fervent members; they were to "bring others," "notify of cases," etc. Italian groups also (of both men and women) received par-ticular attention; soon their Lenten missions were bringing, the re- "treat master immense consolation by the great number of returns to God. As the chapel was filled to capacity, the Helper in charge would give as direction to bet more fervent members, "Don't come tonight; leave your place for that one who needs it more." The formation of the Lady Associates also was a work towards which Mother St.' Bernard's far-sighted zeal turned most .prayer-fully. Favored by God as she was, she seemed to have only to evolve a project in order to draw God's blessing down upon it. Her power was her trust in the "fluidity" of her apostolic 'vocation--its perfect adaptability to.the mentality and needs of America--and in this trust she went straig,ht 6n. The group.of Lady Associates, in the idea of the foundress, Mother Mary of Providence, was called to share closely'in .the Helpers' prayers and. apostolic labors, sharing thus in-their merits for purgatory. From these ~lite were to com~ 1':88~ July, 19~ MOTHER ST. BERNARD the indispensable contributions.towards the Helpers' upkeep an.d works, cooperation in organizing parties or outings, for other groups, companions for the sisters in their visits to .the sick, the poor, or the hospitals. Indeed, it was.no small consolation, for Mother St. Bernard to see certain ones arm themselves with sick-case kit and contribute humble personal service. They bad monthly conferences by the best-known speakers amon. g the clergy, and a three-day re-treat in Lent. By November, 1894, twenty-seven ladies bad already made their .promises of prayer and work for the Holy Souls and bad received their silver crucifix. Mother St. Bernard on this occa-sion stressed their "joy on being received as ou~; Associates, their happiness in the bond of closer union it established with the Helpers." For these souls Mother St. Bernard stood-out as an inspiration and a subject of veneration. One of the first group, who is still living and still a devoted Associate, loves to recall the thrilling im-pression of reverence they experienced when they.stood in her pres-ence. They could not but feel that in the depths of those gentle, smiling eyes was a Presence, whose radiance awed and won them. A ~roof of their esteem for her is found in a life-sized marble statue o(the Sacred Heart erected in memory of her in the convent garden at Eighty-sixth. Street. The uplifted eyes and arms of Christ ex-emplify well her spirit: "That they may know. Thee, the one true God, and Jesus Christ Whom Thou hast sent!" Mother St. Bernard, then, was the life of these varied projects: The generous response of New York Catholics to her zeal w~is the more and more numerous attendance at convent meetings. By 1894 the house could no Idnger contain them. The house itself, moreover, was becoming unsafe: c~uarters must be found elsewhere. This amidst general protestations; "our poor clients were for having the Arch-bishop oblige us to stay!" A' site on East Eighty-sixth Street, be-tween Park and Lexington Avenues, was "deemed suitable, since it placed the Helpers just between their dear poor and the friends not less dear on whom they relied for charitable help. Funds for the moving'were needed; the ladies, volunteered to sponsor a bazaar on the new premises. Let us hear an eye-witness tell of their fervor. "The Octave of the Holy Souls (November 2nd to 9th) :has closed as brilliantly as it began. The Archbishop had had his 'inevitable' absence ex-plained on the invitation cards. The chapel in its feast-day decora-tions gave sensible devotion, and our ladies.' kept it a bower of flowers for the full eight days. A bouquet for our Lord of still more ~189 SISTER MARY CASSILDA agreeable, perfume was the throng that crowded the chapel and drank in the words of Rev. Father Campbell, S.J., former provin-cial of the Jesuits. Father lent himself graciously to all the desires of our ladies for interviews, confessions, etc . " Father Campbell showed his appreciation of the organization by calling it "a great work destined to do much good, one in which good spirit and at-tachment to. their group is far above the ordinary." Nor was purgatory lost to view outside the convent by the Helpers. The Association of 'Prayer founded by Mother Mary of Providence was gathering in treasures for the deliverance of the Holy Souls. The Associates at present are numbered by thousands in each of the Helpers' convents (six now in the United States); they ap-preciate what is being done for their own dear deceased and are glad to obtain for them even more suffrages by participating actively in the "relief" work. For eleven years Mother St. Bernard had been praying, working, suffering, to give God to the souls whom providence directed to her in New York for purgatory's sake. She had loved God as St. John computes charity, for indeed she had "loved her neighbor." She had loved, too, her community; otherwise, how explain the un-failing response of its members to her unceasing calls on them "to relieve the misery of Purgatory by tending the needs of earth"? The fire of zeal that consumed her she knew how to communicate strongly and sweetly to her daughters; they ran gladly in the path she traced for them. But tbey were now to pay the price of further spiritual con-quests by sacrifice. Proposals for a foundation from various quarters :had been set aside by major superiors in favor of St. Louis. Arch-bishop Kane desired the Helpers for his flock, and Mother St. Ber-nard was charged to car'ry help. thither. Consternation reigned 'among her many friends; but Mother'St. Bernard, with ;i group of six Helpers, left in May, 1903, for her new field of activity. They 'found the little house that had been, rented for them on Delmar ¯ Avenue had been stripped by robbers the night.before their arrival. Of whatever furniture or provisions had been collected" for them, 'nothing .remained--and no 'wonder! Not fi door nor a window could, be closed securely; a state:of dilapidation.prevailed. But the exterior had the charm of St. Louis spaciousness' and verdure; the Helpers breathed gratefully an atmosphere of most cordial welcome; ~they,were delighted. Two beds were considered en6ugh .to start with; others'would come. Acarton would arrive correctly address~d.-~".'!.But 9'0 ~lulv, ¯ 1955 MOtHER. ST. BERNARD who sent us that?" would query the Helpers. "You bought it this mbtning," declared the grocery boy delivering it. "Not we, certainly!" "Well, someone just'as "certainly has v'aid for it." The ddnor was never discovered.; The large-l~eartedness of St. Louis Catholics assured the Helpers hearty support, frdm clergy and laity. Bishop Glennon, replacing Archbishop Kane taken sudde.nly ill, was delighted,~ when he heard no distinction of religion, race, or color was mad~ in their works. "You nurse the sick--colored?" he inquired. "Of course!" was the eager reply. The best families, with their deep spirit of faith, were glad show their appreciation of a work for their beloved deceased; g!fts of all kinds flowed in to lighten the rather severe poverty of the first weeks. It must have been great since the ~tory gores, that .the sister cook appeared one day in her superior's room to report a difficulty: she had just one dollar to get the commun!t~' thrbugb day. Mother St. Bernard, in her inimitable way. replie.d, we did not (ome here to eat; we came to save souts!" The incident ended happily, however, for the sister cook; she was called back to have an addition made to her capital. Sympathy was widely awakened. The "new Sisters' " arrival had got into the newspapers. Even bef6re the door bell had been repaired, friendly calls began. "You have come from so far, poor things !--have you been. expelled from France?" '.'The French hav~ such good taste., do you give instructions in millinery? or French?': or just, "Welcome to St. Louis . . . we will help you get started!" Work began at once; calls for nursing the sick around them--or even far from them--were answered. By June the Helpers already had sixty young girls forming a sodality. By October, thirteen ladies had gathered for serious apostolic work, and eight of their daughters and their friends in a group, apart. When the Octave of the Dead was solemnly celebrated with daily sermon and Benediction, one hundred of their friends fillefi chapel, ha.llways, veranda, etc. And their ardor .was no whir damp-ened if the preacher¯failed them unexpectedly; af~er'a wai~ o'f an h~ur and. a half,.they would have Benediction only, .anti depa;t-- l~ving the.work more than. ever! ~ " " ¯ . By. Januar.y .pf.'the next yea}r! sixty-two, colbred" w?.men we)~ attending a "weekly meeting. ¯ In thr~e years: time :(~is.soon as t.hei¯Helpers had settled in. their Review for Religions present home, 4012' Washington Boulevar.d) we read. of two. hun-dred and fifty poor who were~ served'ice cream .and cake at.a party,r How? W.e may 'wonder: All to the credit of.providence and St. 'Louisan generosity ! ,:~. Work. among the colored was pursued with an almost heroic courage. Along the banks of the Mississippi were to be found the poorest and m0,st abandoned of these; some of~the hovels 'were even a menace td~the lives of the religious. One Helper was warned that an infuriated husband was preparing to knife the next Helper who entered his house to care for his wife and cbiidren! The great need of the f~am!ly made the religious discou,n,t the possible danger; she "~ent again. But prudence.would nbt allow her to return--for the present ! The little c61ored children were collected for catechising when 'and where they could be i%u'nd. If a basement that h~id been "their ~e6tre" was needed ~or some other purpose, Helper-and pupils moved off res!gnedly with chairs and benches to the nearest hospitable-- iand still temporary--quarters. From contact with the parents of th~s~ children, bapt!.sms followed, often of whole families. Mother St. Berriard left St. Louis in 1905 to serve her order as foundress of a new house in San Francisco. But l~e} shpernaturai thirst fo.r the" total immolation"of foreign-mission life was not yet slaked. In her corresponderice with the mother ~eneral, allusion was frequeiatly made to China as a much-desired future post. At last ~.h:e latter w~ote her d~ar daughter to be in peace for the present, ~.'for if God Wants you in Chinal He will upset the earth to get you there!" We shill see bow, literally, He was soon to do so. " From the beginning San Francisco was to show'itself a worthy successor of New York and St. Louis as the "Providence" of the He!pets. Archbishop Riordan declared himself ~'their father," and ~ven complained paternally that he v~as not invited to do more for them. Providence also furnished friends, who, for the' sake of pur-gatory and its Helpers, were. glad to help "the Sisters" find a house and begin their charitable works. These were soon in full swing. A p~a~eful apostolate seemed assured them when, at five-fifteen in the morning, April 18 brought i~pon the city the historic earth-quake. When calm began to reappear and Mother St. Bernard was able to write, she began the account of the great catastrophe with the words, "God be praised for ha~cing enabled us to pass through these sad days in peace and joy in Our L'ord! All are saved, and not too exhausted, considering recent fatigues and emotions:" The 192 July, 1955 MOTHER.ST. BERNARD tale of these latter the .Helpers like to forget, remembering only the marked instances of divine protection, the touching, charity they had experienced, and the good they had been allowed to do for "souls. As a matter of fact, once the time of actual danger passed, they found a temporary residence, which promptly become an ark of salvation for many. ,lust a little later, Bishop Montgomery, on a visit to see how they were faring, discovered that the Helpers were making hay while the sun shone. Starting to open a door to the right, be was stopped by "Not~there, Excellency, confessions are being heard!" To the left, a group was being instructed for baptism; upstairs, souls in sorrow and distress had discovered the Helpers and were being consoled and helped. That morning eighty persons had assisted at a Mass said on the stairway; the absent members of the community were on their intensive tours in the camps. His Ex-cellency could only express his satisfaction with his Helpers for their readiness to meet the emergency. The catastrophe, indeed, which had shaken the city, ,bad not less deeply stirred the hearts of the victims: many saw in it the chastening hand of a Father long 9eglected, and were ready to turn to Him, or recognized in the Charity they' witnessed the one true church, and.desired to enter it. It was the happy lot of the Helpers to bring these to the priest. Five camps, each'comprising thousands of souls, were confided to their care;, and," before the refugees were able to find homes, the apostles bad again and again filled their nets wi'th the almost mirac-ulous draughts provided by the Lord; months of labor and fatigue, lightened by accompanying joy. By October a conventual life could be resdmed once more in a house temporarily rented, and the ordinary ,works of their voca-tion be resumed. To these were to be eventually.added extensive work among the French and the Chinese. But it was not to be Mother St. Bernard who would cultivate the new field as she had done in St. Louis and New York. The present shattering experience had seriously" fiffected her health, and she was recalled to Paris by an anxious mother general to be moth~red in her turn. Looking back over the labor of the year, she could say, "Our efforts have certainly borne fruit in Purgatory; and even if We had come to San Francisco only to give to God the souls re-cently converted, and to prevent, as we hope, 'so many mortal sins, ou~ sacrifices would be Well rewarded!" 'On September 19 Mother St. Bernard and a companion arrived once more at the'Jr home-land and were welcomed w. ith the warm affection that character- 193 NOTES ,FOR CONTRIBUTORS Reuieu.~ "for ,Religious izes the Helpers' family life. The time spent there¯ shou!d'~h~v~ been for her an epoch of peace and repose by the°side of her ~beloved mother general; but the Lord's way for her was still alternately one of extraordinary graces of union, and of interior¯ unrest and torment. Temptations, scruples, a too-ankious striving for a per-fection ever eluding her were now a 's~nctifying.fire in which' a last. mystic purification was being accomplished: and graces were being bbught for her apostolate. Finally, the mother general, yielding to the entreaties of Mother St. Bernard, gave her as assignment the missions. 'And in December, 1908, her last journey--this time to China !--was begun. The Helpers had been in that country since 1867, assisting the Jesuits in Kiang-su by training Chinese maidens for their priests' mis-' sionary work, caring for abandoned babies and orphans, and even opening schools for Chinese and European girls. Mother St. Ber-nard was welcomed there as a gift of God to the mission. She was appointed superior of one of the Helpers' convents in Shanghai, to which several European schools and free dispensaries were attacbed. The ~ictive part of her li'fe, ~however, was over; for her health had failed her completely now; but from her room, or even her bed; she' governed her establishment and had the consolation of 'designing and constructing a new altar for the chapel. It was the last time she would arouse and guide the latent abilities of her daughters for the adornment of the I£ord's abode among them. The Jesus she had ever so faithfully served was surrounded to the end by the care of her adoring love. After a long decline, patiently accepted, she went at last to find rest in Him who .had been her "All" in her struggles here below. His sacred name was the last her dying lips were heard to utter. She rests now in the convent cemetery; her remains, a long silent prayer for the welfare of her beloved China. Not es t:or Con!: 'ibutors tin our March number (pp. 104-112) we,publish~d the main part of a new style sheet. The material given here completes the .project.] VII. PAREN 'HESES EN,U.MERAT[ONS 1. Pla~e between parentheses figures or letters used to mark divi, sions of. enumer~ations,run., into the. .text. . :,,~ The,reasons for his resignation were three: (1) advanced age, (2) failing health', and (3) a desire to travel. 2. Pa'refitbe.ses a}e ~sed in pairs except that, when enum~;~d "di@- sions are pa~agrapl~ed, a~single parenthesis is ordmardy"u~ed {6 r94 NOTES FOR CONTRIBUTORS follow ~l lower-case (italic) letter or a lower-case roman numeral; a period is used instead of the parenthesis with Arabic figures and capital (roman) letters. He gave three reasons for not coming: a) He was not sure of the appointed time. b) He had no available transportation. c) He was sick. He 'gave three reasons for not coming: i) He was not sure of the appointed time. ii) He had no available transportation. iii) He was sick." He visited briefly the cities of-- 1. St. Paul, Minnesota; 2. St. Louis. Missouri; 3. Kansas ,City, Missouri. He visited briefly the cities of-- I. St. Paul, Minnesota; II. St. Louis, Missouri; III. Kansas City, Missouri. 3. If one or more of the enumerated items is a complete sentence, a period is the proper end punctuation; if all the enumerated items are. incomplete sentences and do not contain internal pur~ctuation, a comma is the proper end punctuation;if all th'e enumerated items are incomplete sentences and one or more of the items contain in-ternal punctuation, a semicolon is the proper end punctuation (cL the examples above). 4. If a period, comma, semicolon, or dash is needed at the end of a parenthesis that interrupts a sentence, place the mark outside.the parentheses. " Karen did not kfi'ow (or so she said). Here he gave .big strange, thofigh accurate (and' handsomely delivered), ac-count of the disaster. ]['ilton was.b.orn thi~ year of the flood (1894.) ; he doesn't remembe_r, much 5.' If a co, lon,.':question mark, or exclamation pbin~ I~elonks only"to th.e .p.a~[.enth_.~esi~, place the mark inside the p~ir~nth~ses' and end th~ sentence with another mark. : , ,~ : (Helen:) There is something .you'.are forget'tizig! "' '~' :. ' :: ~." .' Karen did not know (or did she?). ¯ :'" ¯ :" "''¢ Yates absconded with:'my fishing tackl~ (the.Scoundrel!;). d a , 6. If a colon, question mark, or exclamation point bel~n~ to the rest of the sentence or to.both the parentheses and the rest of the sentence, .place the mark outside the parentheses. .-" Pe'r6n nientions three ladrones (robbers) : Gonzales, Trega, and the'nameless . butcher. . ": . ¯ ¯ ;.Would.you care to join .us (in othei" words,, will you fake.the.d/ire)~ Chesterton said the most startling thing" ~oh. page 7) ! . ., .:i ¯ 1. NOTES 'FOR CONTRIBUTORS 7. Independent parenthetical sentences are enclosed in parenthese~ and are .punctuated and capitalized just like other independent sen-tences; the end punctuation is placed it/side the parentheses. I had just met the. man. (Oldenburg insists I met him a year earlier. Olden-burg, however, remembers things more or less as he pleases.) We had been introduced by Clesi, a mutual friend. VIII. COLON 1. Use a colon to introduce formally any matter that follbws-- usually matter in apposition. (A dash, less formal, may be used also for this purpose.) : She felt as .you would expect: worried, frightened, perplexed. 2. Use a colon to introduce a clause, that summarizes what has gone before. (A dash, less formal, may be [~sed also for this purpose.) You are to appear at exactly two o'clock; you are to be wearing a green cap; you are to leave at precisely th'ree: o'clock:" these things you must do . exactly and without fail, 3. Use a colon to introduce items tha~ are indented like paragraphs, provided that the introductory statement could stand as a sentence by itself. If the introducto;~z statement., is incomplete, use a dash. He'gave three ~easons for not coming: j ¯" 1. He~was not sure of the appointed time. . 2. He had no available transportation. 3. He was sick. He visited briefly the cities a) St. Paul Minnesota; b) St. Louis; Missouri; ,. c) Kansas ~City, Missouri. 4. Capitalize the first ~vord after a colon whenever you want to introduce formally a complete. :sentence following the colon. ., , The. '.next. questipn ~hat came up.for discussion was: Are the requirements for membership strict enough? . ,. 5. 0 D6 not capitalize the first ,k, ord after a colon, when. y9u are (I) merely giving an example or amplifying a preceding clause or (2) adding'brief iiems that do not make 'a" complete sentence. " Everything ffas~perfect for our walk' to Corona: the day was sun'ny a~id clear; the air grew cooler and scented as we climbed the Divide; and we seemed to have the .whole mountain to ot~rselves. Peace is not an accident:, it is built of law and self-restraint. Be sure to bring,these things .with you: .,swim.ruing trunks, slacks, and tennis shorts. OUR CONTRIBUTORS SISTER MARY CASSILDA, Helper of the'Holy Souls, went to China ~'i~h Mother St. Bernard!add spent the first twenty-five years of her religious life there; the latter part of her life has been spent almost entirely as mistress of novices. 3OHN MATTHEWS and 3OSEPH ,F. GALLEN are members of the faculty, of Wood-stock College, Woodstock, Maryland.: . ?1~,96 "['he ot: l x rnple John Matthews, S.J. GOOD example r(quires at least two persons --.the one Who gives and the one who receives the example. A man gives holy example b~; doing holy deeds; when these virtuous works move another to .imitafe them, that other is said to receive good example. Of course, all fine actions stir men to applaud them; but our human approval may go no further. At times, however, God appoints a worthy deed to serve as a grace. We call it an external grace' because it is a divine gift outside our souls-- for instance, the Bible. Thus when God wills that another's holy action be an example to us, then --and only-then-- can that act of virtue help us to do a like deed in a way leading to heaven. Then'the virtuous deed teaches us. It arouses our admiration. It draws us to imitation. It encourages us. It moves us to good thoughts and resolutions. It can even open up new paths of holiness. In this way a virtuous work prepares our minds and wills to receive from God the actual grace with which we can do deeds of superfiatural worth. So does the grace of example play its part in the divine plan for our salvation. Jesus Christ is our greatest model of holiness, our finest example of virtue. He practiced all the virtues in their fullness -- without defect and without sin. He excelled in love of and obedience to His heavenly Father. Towards men He was patient and merciful. He offered His enemies, a Heart of love. While humble, He evei spoke the truth with,courage. The perfection and harmony of virtue iri-spired all His actions. Rightly do we call one of such perfect holi-ness our greatest grace of example. Moreover, ou~ Lord had a mission to be for mankind the exem-plar of virtue. From ~ternity God the Father in His loving providence had willed expressly that the actio'ns of His Son should be graces of example for men of future ages. H~nce our Lord cafne into the.~orld to model holy deeds for us and to draw us to imitate His example. Our Savior was aware ofthis mission; and He completed it by model-ing ~vety virtue in every circumstafic6 of life--iia the family, in dealing with others, in poverty an'd labor, in honor and tempation, in prayer and pain a'nd death. $6 foi'countlesss'children 6f God, the actions of Jesus have been and are an external grace; throu'~-cen-t- ,197 JOHN MATTHEWS Review for Religious uries to come our Model will offer men the grace of holy example. "For I have given you an example that, as I have done to you, So you do also'[ (3ohn 13:15). Note those last words: "so you do also." Therein the Savior stresses our duty to be graces of example for our fellow men. Jesus has the right to command us; He is our Lord and Master. Yet He did not merely impose on His faithful the duty of imitating Him; He also practiced the virtues Himself: "As I have done to you, so you do also." Christ commands only what He first did. "For unto this are you called: because Christ also suffered for us, leaving you an example that you should follow His steps" (I Pet. 2:21). In the likeness of ,Jesus, we too must give holy example to our brethren. This means, first, that we may not give bad example. Our ac-tions must never be a scandal to others. Hence priests and religious can well challenge themselves. Have I through discouraging advice failed to draw my neighbor to God when I could have? Has my neglect of duty been a bad influence on my flock? Has my failure led others to act remissly? Have my faults disedified those whom God has placed in my charge? We see readily that poor example can be very damaging to our neighbors' faith and .holiness. But our Lord also calls us to be sterling examples to those about us. Thus we are bound in Christlike charity to give .holy example, especially when it is needed to save others from suffering serious scandal or from committing mortal sin. This duty is uni-versal; on all men of all time rests the task of inspiring each other by worthy conduct. Particularly obliged to give good example are those having authority--religious superiors, parents, teachers, civil officials, bishops, and priests. Like Christ, her Head, the Catholic Church has the mission of being the exemplar of sanctity in the world. She must be holy her-self and she must also model holiness for every walk of life. In-deed, ~so clearly was the Church a pattern of virtue in her early days that even the pagans remarked this. "The practice of such a special love brands us in the eyes of some. 'See,' they say, 'how they love one another . . . and how ready they are to die for each other.'-1 Today likewise the Church's children must in .charity offer Christ-like example to those in and out of the fold. As Catholic~, there-fore, it is emine.ntly our duty to live. so virtuously, that God," if Hd wills, may use our holy deeds as patterns for imitation by other 1Tertullian, Apolo~y,'Ch. 3 9. duly, 1955 TH'E GRACE OF F.XAMPLE me'n. Then will Our Catholic life carry on the wonders our Savior did. Our practice of virtue will draw souls to Christ and to His Church. The duty of givin~ example will be an apostolate to our neighbors in the Lord. We will be our brothers' keeper, a good shepherd to sheep outside the fold, a leaven in the mass of mankind, and a flame lighting for men the way to God. Truly is our good example a help to the holiness of others--in the convent, seminary, school, parish, hospital, everywhere. It com-bats evil .example; it challenges bad will; it supplants ignorance (cf. I Pet. 2:12-15); and it offsets that fear of men which keeps the timid from acting rightly. Frederic Ozanam,2 hoping to begin his work amongst the needy, .was so hindered by obstacles that he almost gave up the idea. In search of strength he stepped into a church. There he saw a man praying before the Blessed Sacrament. It was his friend, Ampere, a scientist of renown, a pioneer in the field of electricity; and, from this man's prayerful example, Ozanam drew the courage to work again and finally to found the St. Vincent de Paul Society. The example of Ampere was an external grace, prepared by God from all eternity fbr the disheartened Ozanam. Again, worthy example helps man spiritually because it spurs others to imitation.In 1646, St. Isaac 3ogues, 3esuit missionary, died under the blows of an Iroquois tomahawk. As a young priest 3ogues saw two of his fellow missionaries returning from their labors to Quebec. He wrote3 of them to his mother. "They were barefooted and exhausted, their underclothes worn out and their cassocks hanging in rags on their emaciated bodies.", Yet the sight of these missionaries was an external grace for 3ogues--and the oc-casion of actual graces that made his missionary vocation stronger. He continues in his letter: "Their faces . . . expressive of content and satisfaction . . . excited in me both by their looks and conver-sation a desire to go and share with them the crosses to which our Lord attached such unction." That desire St. Isaac satisfied thr.oug.h torture and martyrdom. A last word. ~oncerns oumelves. God places us where we. can best~gain heaven and lead ot.he~s there. In this vocation all should give and receive holy example. Through the centuries the family heroes of~the Catholi+ Church--Christ, Mary, saintly men and wo- 2James Bro~terick; S.J.,'. Fred&ic Ozanam and His" Society (London: Bu~:ns, Oates f3 Washbourne Ltd., 1933:). . . ¯ -. . 3Dean Harris, Pioneers of the.Cross.in Canada (Toronto: McClelland and Good-child). QU~S.~IONS AND ANSWER~ Reoiew for Religious men and children--have been patterns of virtue for mankind. Today Catholics have the task of carrying on the work of their heroes and of being themselves graces of example for all those God brings into. th'eir daily life. Indeed, the Christian apostle will stand out amongst men as another light of the world, drawing souls to his Savior and his Church. Such a crusade can well be fruitful unto life eternal both for ourselves and our neighbors in Christ. As Catholics, we will also see the holy actions of others. These may not impress us much; indeed, we may even smile at them. When, however, God wills that another's act challenge us, we find heart and mind drawn to praise and imitate the virtuous deed. In this favorable situation God pours into our soul the heavenly strength of His actual grace, wherewith we ourselves can imitate the fine ex-ample of our neighbor. I~ is God who puts .us in the way of inspiring example. In His special care for each soul, He planned that from all eter.nity. We must, then, take to heart the example others give us; for thereby God seeks to help us grow more holy. We should profit by the worthy example we notice, be alert for the actual grace which fol-lows example, and use God's graces, both external and actual, to do those virtuous deeds which delight God and open heaven for us. ( ues ions and Answers 16 In Review {or Religious, XIII (1954), 251, it is stated: "Major superior-esses . . . shall send in their report as follows: . . . In 1956 . . . the super-ioresses of America (North, Central, South)." A doubt occurs to our minds as to whether the year 1956 is to be included in the quinquennial report, which then will be sent to the Sacred Concjrecjation of Rellcjious early in 1957. Kindly let us know. In a decree dated March 8, 1922, the Sacred Congregation of Religious determined the dates for the years in which the quinquen-nial report is to be sent to the Holy See by all religious institutes according to the" prescriptions of canon 510, and it provided as follows: "The five-year periods are determined and common for all religious institutes and they begin with the first day of January, 1923." Hence (he first report to be sent during the year 1928 began with Jantlary I, i923, and ended with December 31, 1927. Simi- 200 4.ul~l7 1955 . . QUESTIONS AND ANS,.WERS lar.ly .the report to be sent to the Holy See during the.year 1956 (nQt 1957) by all religious institutes of women' from the Americas (North, Central, and South) will cover the .entire five-year period beginning with January 1, 1951, and ending December 31, 1955. ml7-- When a sister v~hether temporarily or perpetually professed, who has left the community, is permitted for a good reason to return, should she take her rank in religion fron~ her first profession? Or should she be.' ranked according to her profession after her re-entrance? Supposing that by "left the community" you mean. that sister asked for and obtained a dispensation from her vows, then the an-swer is to be found in canon 640, § 2, which reads as follows: "If, by.virtue of an apostolic indult, he i~ received again into the insti-tute, he must make a new novitiate and profession, and his place, amongst the professed members, must be reckoned from the day of his new profession." On the other hand, "left the community" may simply mean that the sister was granted, an indult of exclaustration, that is, per-mission to live in the world for a time without the religious habit and in subjection to the local ordinary in conformity with the pro-visions of canons 638 and 639. In this case sister remains bound by her vows and the other obligations of her religious profession compatible with her state. She is, for the time being, not subject to the superiors of her own institute, but to the local ordinary in whose diocese she resides, and this even by virtue of her vow of obedience. Consequently, upon .her return to her institute, since she has never been released from her vows, she resumes that rank which she already had when she went out into the world for a time. A novice in a pontifical institutewhich has two full years of novitiate received the habi÷ on August IS, 19S3. During the canonical year the novice spent.twenty-two days in a hospital. Now two questions arise: (I) When does the second year of novitiate begin in this case? (2) What is the earliest date upon which the novice may tak,e first vows? First of all, l~t us recall to mind that' canofi 555; §12, states the foil.owing: "If the 'constitutions prescrib m6re than 6ne ~'ear for the novitiate, the extra time is not required" for the ;¢alidlty of th~ profession, except the constitutions expressly 'd'&la}{ btherwise." Since.nothing was said about such a provision, we may presume 201 QUESTIONS AND ANSWERS Review for Religious that the constitutions have no special provision for the validity of the second year of novitiate. What folloWs~ therefore, applies qnly to the licit profession of tb~ first vows after two years of novitiate. :.- On February 12, 1935, the Commission for the Interpretation of the Code "of Canon Law declared that an apostolic indult is re-quired in order that, the canonical year of novitiate mentioned in canon 555, § 1, n. 2, may be transferred to the second year of novitiate according to § 2 of the same canon. In other words, when there are two years of novitiate, the canonical year must be com-~ pleted dur]ng the first year. A canonical, year of novitiate which has been interrupted by a period of more than thirty days must be begun over again. On the other hand, if the novice has passed more than fifteen days but no~ more than thirty days even interruptedly outside the novitiate'house under the obedience of the superior, it is necessary and sufficient for the validity of the novitiate that he supply the number of days so passed outside. This is the statement of canon 556 regarding thi~ interruption of the canonical year. To complete this canonical year the novice .in question, must spend twenty-two complete days extra in the novitiate after August 15. Hence the second year of novitiate cannot be begun until midnight: of September 6-7. This answers our first question. If the second year of novitiate begins at midnight, September 6-7, thenit will be completed at midnight ~f September 6-7 a year later; and the novice may licitly take his vows on September 7, 1955. Superiors cannot shorten the second year of novitiate (Normae of 1901, art. 75), nor can they dispens~"from a'-certain number of days by reason~of power granted to ',them 'in the constitutions; and the reason is that there is no questio~ here o~ a simple disciplinary norm from which superiors may dispense. However, in the present case,.the superior would be justified in.requesting a dispensation from the Holy See so that the novice ~ay make his first profession of vows aftertwo years with his class on A~g(st 15~ 1955. Are indulgences 9ranted ~y the Holy See limited to Catholics of the Latin rite? How may a Cafh01i~ o~ ~he ,~e~'.rit~' share, ih ~hese indul-gences ff they a~e so I[mffed? Do Cafhofic~ off, he Greek r[fe,have the[r own book on in ences? . ": ,: Since indulgences, pertain directly to'the spk~tual good'of souls, 202 July!, 1955 QUESTIONS AND ANSWERS they must be intended for all Catholics.¯ In this matter there is no distinction between the Eastern and the Latin churches. As far back as December 23, 16'16, Pope Paul V assured the clergy and people of the Ruthenian nation in communion with the Apostolic See that they share with the rest of the faithful all in-indulgences upon fulfillment of the prescribed conditions (cf. Col-lect. Lacensis, II, col. 600 d). Within recent times a certain bishop of an Eastern. rite proposed the following question: "May the faith-ful of the Eastern Rites gain the indulgences granted by the Supreme Pontiff by a universal decree?" And the Sacred Penitentiary re-sponded in the affirmative on duly 7, 1917 (AAS, IX [1917], 198). Since these concessions refer only to indulgences granted to all the faithful by a universal decree, Vermeersch asks a very practical question (Periodica, IX [1920], 67, 68): "May Orientals by the use of scapulars and blessed beads gain the indulgences of the Latins?" He is inclined to the affirmative opinion, even in the case when 'the erection of a confraternity is required. His opinion is based upon an answer of the Sacred. Congregation of Indulgences which d~- clared it was lawful, for the master general of the Order of Preachers without a special faculty of the Holy See to erect confraternities proper to the Order also in churches of a different rite with the previous consent of the ordinary as among the Latins (S. C. Cong. lndulg., dune 21, 1893). There is no special book of indulgences for the Eastern Church. For such indulgences as have been granted by the Supreme Pontiff to all the faithful by a universal decree they may use the official Latin text issued in 1942 by the Sacred Penitentiary.under the ~itle of Enchiridion Ir~dulgentiarum (2nd ed., 1952). This has been ' translated into English under the official title of the Raccolta or Prayers and Devotions Enriched with Indulgences. ~-20-~-" In the case of a small monag:l'i~: chaptei', is it permissible to use fyped slips of. paper for votlncj inlplace 6f hand v~'riffen ones? Some elderly nuns do not ~e~h well:enodcjh:to write, and i~" would 'be very helpful if;they could be cfive~n"the typed namds of all th~ nuns 'enjoylncj ~passlve vblce. 'Our consti÷ufions do not specify "thekind bf ballot to be 'tJs~d b'i,t"onl~, i'hat it is to b~ "~leposffed in :÷heurn.; . .'. To avoid all .confusign~ and any~:pgssible, invalidity of votes because o~ a "lack of secrecy, only blank slips of paper should be.used ,203: QUESTIONS AND ANSWERS Review ~oF Religious in elections, even in the case of a small monastic chapter. When an elderly nun who does not see well enough to write advances to de-posit her ballot in the urn, let her give her blank ballot'io one of the tellers and ask him to write in the name of N.N. Since the tellers are bound to secrecy by oath (Canon 171, § 1) thiff method is proposed by a number of reputable canonists 'such as Schaefer (De Religiosis. ed. 4, p. 242, n. 499, 15), 'Jone (Commentarium in Codicem, I sub c. 169, n. 2, pp. 173-'74), De Carlo (Ius Religi-osorum, n. 125IV, p. 114.), Vermeersch-Creusen (Epitome, I, n. 287) and others. . On account of a very tight schedule it would seem necessary to have Benediction of the Blessed Sacrament on prescribed days during our medi-tation period. Would such a practice I~e considered desirable?. Or would it be better to have Benediction less often and have it outside of medi-tation time?" May a holy hour during which there is exposition of the Bles-sed Sacrament interspersed with vocal prayers and sincjincj be considered as a valid substitute for meditation?' Finally, is it permissible to substitute a second.Mass for par~ of the morning meditation? Geiaerallyspeaking, there should be no conflict between medita-tion period and Benediction of the Blessed Sacrament. The consti-tutidns[ pres~rib'e th~ period of daily; meditation and no superior has the power to dispense in a "~enera! way from this obligation by shortening it. On the other hand, the sisters should not be de-p. rived of the blessing of 'their Eucharistic King on those days when Benediction fs permitted by the local ordinary. Schedules can and sfiould b~ arranged so as to avoid a frequent conflict. In single in-stanci~ s when, o'wing to iin unforseen difficulty, both cannot be had, superiors may dispense from a part of .the meditation period in order to make it possible to have Benediction ~f the Blessed Sac[a-ment. Provided that the holy hour has several periods free for silent prayer, it may be used. for the evening meditation. The chaplain may be ask.ed to provide such intervals for silent prayer. It is hardly c.orre.ct to talk about "substituting a second l~lass for meditation." What the writer has in mind un.doubtedly is the fact that occasional.l~r a "dsiting priest puts .in an. appearance and says Mass during the time allotted to the morning meditation. There is no objection to the religious finishing their meditation during this second.Mass (cf. t~EVlEW' FOR RELIGIOUS XI [1952]-, 3~:~3, q. " 30). , . 20.4 " Religious Clerical Forma!:ion and Sist:er Format:ion Joseph F. Gallen, S.J. [The following article is an address given by Father Gallen at the first Eastern regional meeting of the Sister Formation Conference, held at Fordham University, November 27, 1954. Ed.] thought WE can aptly begin our meeting by borrowing a of P!us XII. There is no doubt that progress has been made in the education and formation of sisters. Our spirit, there-fore, should not be one of discovery and reform but of greater progress. We are to direct our thoughts and efforts, not to the merely necessary or barely sufficient, but to the perfect. The state of perfection implies not only personal perfection but also perfec-tion in God's work. The topic a~signed to me may be entitled, "Religious Clerical Formation and Sister Formation." The comparison is not new. Father Larraona, the Secretary of the Sacred ~ongregation of Re-ligious, stated in 1951 that the teaching apostolate of sisters had a distinctive similarity to the priestly ministry. There is nothing in the Code of Canon Law on the studies or .professional formation of members of lay institutes, brothers, nuns, and sisters. The sarhe silence is verified with regard to non-clerical studies in clerical in-stitutes. The aim of this talk is to give the pertinent legislation, and especially the mind and spirit of the Church, on undergraduate clerical studies of religious men. This is to serve as a basis of con-jecture to the mind of the Church on the education and formation in lay institutes and as a partial foundation for your practical dis-cussions on this same point. My instructions were to emphasize the reasons for the legislation on clerical studies. Since these reasons are not found in the Code of Canon Law but in documents of the Holy See issued before and aftdr the Code, this talk will necessarily be, in great part, a documentation'. I. DURATION OF UND~ERGRADUATE CLERICAL STUDIES Presupposing the completion of high school, canon law com-mands two years of the humanities (first and second year of coi- , lege), at least two years of philosophy, and at least four years of theology for rehgtous dest~,ned for the priesthood. Exact 1y the same norm is .true of diocesan clerical studies. 205 JOSEPH F. GALLEN There is also an added .period of clerical formation immediately after the completion of the seminary course. This period is only of counsel, not of strict obliga.tion.; but it is a counsel strongly urged by Plus XII and the Sacred Congregation of Religious for both diocesan and religious priests. The words of Pius XII to the bishops of the world on this pont are: "We urge you, Venerable Brethren, as far as circumstances may permit, not to rush inexperienced priests into the life of full activity." On the time of this added formation, he states: "Accordingly, We heartily approve the plan. of assign-ing for several years the newly ordained priests, wherever possible, to special houses." "Several years" demand a minimum of two years. The S. C. of Religious had already urged the same practice for religious priests. The undergraduate preparation for the priesthood is thus at least eight years of obligatory study and traini.ng after high school and two years of counselled limited activity and further formation after the completion of the seminary course. The reason for the obligatory duration was expressed in the same words by Leo XIII and the S. C. of Seminaries and Univer-sities: "The preparation for the priestly duties must be long and arduous, since no one becomes familiar with things of such great moment easily or rapidly." The same Congregation also phrased this purpose as follows: "The work of the formation of a worthy ec-clesiastic is arduous and prolonged, but the fruits that are gained are no less useful to the Church and no less consoling to the heart of a bishop." Th~ reasons given by Plus XII and the Sacred Congregations of Religious and of Seminaries and Universities for the highly recom-mended added period of formation are: the dangers that exist at the beginning of the priestly life; the insufficiency of seminary training for the inc'reasing needs of the people; the necessity of training in doctrine, technique, and in the new forms of the apostolate; the need of competent and experienced individual guidance in the min-istry and also in the spiritual lives of young priests: and the need of learning the necessities, dangers, and difficulties of our times. The subjects I would suggest for your though~ and discussion under this betiding are the following: Isn't it in accord with the mind of the Church that the young sister should finish her under-graduate schooling, and training before, beginning to teach? Isn't teaching also a greht work and one that demands.a proportionately long and arduous preparation? 'Is the ill-prepared and unformed 206 July, 1955 SISTER FORMATION teacher in. accord with the 'norm of. excellence of Catholic education stated by Pius XI in his Encyclical on Christian Education and in a letter to his Cardinal Secretary of State: "Catholic establishments, no matter to what grade of teaching or learning they appertain, have no need of. defense. The universal favor they enjoy, the praise they receive, the.numerous scientific works they produce, and par-ticularly the outstanding men of' great learning and exquisite cul- , ture that they contribute to the service of government, to the arts, to teaching, to life finally in all its aspects are more than a sufficient testimonial of their renown." Are religious superioresses guilty of the imprudence that Plus XI censured in religious superiors who wish to abbreviate clerical studies thht they may apply their sub-jects more quickly to the sacred ministry? He declared that the de-fect of such a rapid and inverted preparation can scarcely ever be remedied in later life and that the utility is later proved illusory by the diminished aptitude of the subject for the sacred ministry. I almost sense the familiar rebuttal that springs to the lips of many: "But we need the sisters. What of the thousands of children who must be given a Catholic education?" Let the Holy See an-swer. In an Instruction of April 26, 1920, to the Ordinaries of Italy, the S. C. of Seminaries and Universities repeated a recom-mendation of the. S. Consistorial Congregation that newly ordained priests be assigned as prefects in minor seminaries. One reason for the recommendation was that it would give the young priests one or two years of added study, formation, and initiation in the sacred ministry. The S. Congregation proposed to itself and answered the one di~culty that existed against the recommendation, i.e, the immediate need of priests in the active ministry. The Congregation maintained that this difficulty was outweighed .by the good of giving later a perfectly and solidly formed priest, that the profit of the added formation of one or two years was immensely greater than the good of supplying the immediate necessity, and also that the delay in supplying the immediate needs would be only for one or two years. The system would be in full operation at the end of this time, and the same number of priests would then be assigned yearly to the life of full activity. We can add ,that it appears to be idle to oppose the necessity of teachers against the longer preparation of sisters. The Catholic population in the United States is not decreasing; the de-mand for teachers will no~ decrease in the future. If the longer preparation cannot be given now, when will it be possible to give this preparation ? 207 JOSEPH F. (]ALLEN Review [or Religious We may add here some pertinent and important details of cler-ical studies. Canon law forbids religious superiors to assign any duties to the students of philosophy or theology that would be' an obstacle or impediment in any way to either their study Or classes. Canonical authors are quick to explain that the usual violation of this law is the appointment of such students as 'teachers'or prefects in the schools .of the institute. Furthermore, the Code explicitly grants superiors the faculty of dispensing students from some com-munity exercises, including choir, if this is judged necessary for their advance in study. The length of the scholastic year in clerical studies is nine months, which gives a summer vacation of three months. In a letter of July 16, 1912, to the Ordinaries of Italy, the S. Con-sistorial Congregation decreed that there should be four hours of class daily in seminaries. Four and a half hours daily were permitted only if there was a full holiday each week. These hours were to be broken, not all consecutive. The S. Congregation opposed a greater number of hours as impossible and gave as the reasons: the religious exercises obligatory in seminaries and the interruption of labor and rest necessary to avoid harm to the physical health of the students. Care of the health of the students is to be exercised in all seminaries, and it is at least not unusual for one of the officials to have the spe-cial duty of prefect of health. ¯ Is the life of (he young and sometimes even of the older sister in dark and even frightening contrast to this sensible legislation, regulation, and reasoning of the Holy See? She'is confronted daily with the exhausting task of six or seven hours of teaching young children, of extracurriculaf activities, preparation for classes, several hours of religious exercises, domestic duties in the convent, and some-times of added parochial duties.' She may have to attend classes for her own education on some afternoons and on Saturdays. Her Christmas vacation is frequently¯taken up in great part by a second retreat, and her Easter vacation is sometimes devoted to the annual retreat. In the summer¯she is faced by summer school for her own education, her annual retreat, and sometimes by catechetical schools. In such a regime we can seriously doubt that she.is capable'of being sou,ndly educated' by the extra classes .during the year and the sum-mer school. We can affirm with certainty that sufficient care is not being taken of her physical and mental health and that she is not being given the maternal government demanded by Plus XII. With equal certainty we can hold that her spiritual life is endangered. She is faced by an impossible life. Something has to break; and 208 dulg, 1.o55. SISTER FORMATION experience proves, at least usually, that the first thing to weaker~ in such circhmstances is the spiritual life. II. Pu~post~ OF UNDERGRADUATE CLERICAL STUDIE~ The essential purpose of undergraduate clerical studies is to ed-ucate and train a competent and worthy priest for the sacred min-istry. This purpose was expressed by Urban VIII, in 1624, "that they may later be useful workmen for the Church"; by Benedict XIII, in 1725, "that they may be worthy, skilled, useful workmen"; by Plus X, in 1910, "the formation of a priest worthy of the name." In 1940 the S. Congregation for the Oriental Church made a comparison with regard to this purpose, which we can summa~'ize as follows: If lawyers, civil officials, doctors must study for years and obtain a prescribed degree, if even those engaged in the manual arts must serve a long apprenticeship, certainly the ministers of Christ need a much longer and much more careful formation both because of the sublime dignity of their office and the most important duty of directing souls. Isn't the office of the Catholic teacher also sublime, also most important? That office is to form the mind, the heart, the soul to this life and especially to eternal life. Is the~sister being given a for-mation that is commensurate with her purpose and that can stand unashamed before the preparation required for a lawyer, a doctor, before that demanded and enjoyed by her secular colleagues in the teaching profession? We religious live in the day of a great move-ment in the Church, the renovation and adaptation of the religi6us life, initiated and fostered constantly and intensely by .Pius XII. Doesn't this movement demand that we no "longer look to secular agencies and persons for leadership, that the principle of our life, our work, our advance, our progress be within, not without? If we go into this purpose in greater detail, we realize that cler-ical formation is a training in knowledge and in sanctity. Knowledge is of less import.ance, but it is of great importance. The purpose of the formation in knowledge is not to produce merely a skilled spir-itual mechanic, a man unlettered outside the sacristy and sanctuary. It is the intention of the Church, emphasized by Leo XIII, that the priest be a man of culture, of wide and varied learning. Pius XII stated: "Seminarians are to be formed in piety and virtue and are also to acquire a literary and scientific learning that will later en-able them to exercise an efficacious and fruitful ministry among all classes of citizens. A priest must be thoroughly familiar with 209 JOSEPH F. GALLEN Review for Religious sacred doctrine but he also cannot be. ignorant of the knowledge possessed generally by cultured men of his own nation." To teach is to transmit culture. This is especially necessary in our country and age when, to paraphrase Pius XII, so many men work at machines and a much greater number think and live as machines. Every Catholic teacher should be distinguished by a strong family resemblance to her mother, the Catholic Church, the mother of cul-ture and the devoted parent of the liberal arts. Is the extension, the summer school, the discontinuous type of education of sisters apt to produce a person of information and methods ~ather than one of culture? Is the attainment of culture generally possible except in a continuous, prolonged, properly directed and properly regulated course of studies? " Seminary training is a preparation in knowledge; but, in the language of Pius XI, it is infinitely more a preparation in sanctity. Canon law sufficiently emphasizes this purpose and demands that common life be observed perfectly in religious houses of study, and this under the most severe penalty of privation of the ordination of the students, that only edifying religious be assigned to such houses, that the superior exert constant and careful vigilance to secure the most perfect observance of the religious exercises, that the students be committed to the care of a spiritual director of outstanding pru-dence, charity, spirituality, and religious observance, and that the professors are not only to be competent but also of conspicuous pru-dence and spirituality. The law on diocesan seminaries is perfectly parallel. The pre-eminence of this purpose does not escape canonical authors, who follow Clement VIII in classify!ng the period of cler-ical studies of religious as another noviceship. However, it is espe-cially in the constant directives of the Roman Pontiffs that the preparation in sanctity receive its adequate expression. Leo XIII and Benedict XV aptly summarized the purpose of diocesan seminary training not as mere observance of regulations, not as a mere mor-ally upright life, but as the formation in the students of the living image of Jesus Christ. In the thought of St. Plus X, the purpose of the seminary is to form the student in priestly sanctity, and the distinction between the priest and the merely upright man should be as great as .that between heaven and .earth. This purpose must be intensified for clerical religious, since Pius XII has clearly re-moved any possible doubt from the proposition that it is the ob-ligation of the religious, not of the cleric, to strive for complete evangelical perfectiOn. 210 July, 1955 SISTER FORMATION Thus the training in priestly sanctity, in the religious sanctity of the religious priest, demands this long noviceship of at least eight years. Plus XII stated to a gathering of members of the Society of 3esus: "As a long space of time is required to establish the sturdy oak, so prolonged patience is always necessary for the formation of the man of God. Therefore, the generous daring of young men that impels them immaturely into action must be curbed. Too hasty activity destroys rather than builds up and is harmful both to the subject and to the apostolic works themselves." In law the sister is no less the woman of God. She shares equally with religious men the obligation and the glory of striving for complete evangelical perfection. Isn't she being rushed immaturely into action? Is it conducive to her purpose of personal.sanctification to hurry a young sister into the life of full activity after only a year and a half or two years and a half of postulancy and noviceship? You must be aware that at times even postulants and second-year novices are assigned to this life of full activity. In the case of the novices, this practice, as customarily carried out in fact, is clearly contrary to an important Instruction of the S. C. of Religious. Are these facts in accord with the principle of Pius XII quoted above? In his Encyclical on Sacred Virginity, the same Pontiff demands the long segregation of the seminary and scholasticate for diocesan and religious priests and then asks the question: "What gardener in planting trees exposes his choice but weak cuttings to violent storms that he may test the strength that they do not yet possess? The stu-dents of the sacred seminary and the scholastics are certainly to be considered like young and weak trees that .must first be planted in places of shelter and prepared gradually for resistance and conflict." Shouldn't our age of the equality of woman have proved to us that she is the equal of man also in weakness? That she too needs a long segregation in the shelter of eternal things before she is strong enough to live eternal things even satisfactorily in the attractions and al-lurements of the things of time? III. ONE HOUSE OF STUDIES IN EVERY CLERICAL INSTITUTE The law of the Code is that every clerical religious institute is obliged to have at least one house of studies for philgsophy and the-ology. It is even somewhat probable that each province should have such a house. The same law is true of every diocese for the diocesan clergy. The reason for this norm is that the popes have identified the necessity of a seminary in every diocese with the necessity oLsem- ,JOSEPH F. GALLEN R~oieua Ioi" Religious. inary training itsklf. We may add that a seminary in every diocese and a house of clerical, studies in every religious institute a~e, gener-ally speaking, more conducive at least to spiritual formation and evidently permit greater control, direction, and supervision. This canonical norm prompts the following subject for your thought: Should not every congregation of sisters have its own juniorate where, immediately after the novicesbip, the young professed com-plete their undergraduate intellectual formation and continue their spiritual formation? An observation must be added here. In com-manding a seminary in each diocese and a house of studies in every clerical religious institute, the Church manifests that she has no excessive fear of educational inbreeding: This .difficulty will be overcome by having the juniorate teachers make their graduate studies outside their own institute. IV. EXCEPTION TO THE PRECEDING NORM According to canon law, if a religious institute or province can-not have a suitable house of studies for philosophy or theology or it is difficult to send the students to their own house of studies, t.hey are to be sent to the house of studies of another province of the same institute, or of another religious institu.te, or to a diocesan seminary, or to a Catholic university. In the same circumstances, a diocese is to send its seminarians to the seminary of another diocese or, if they exist, to the common seminary of many dioceses (interdiocesan) or to the common seminary of one or several ecclesiastical provinces (regional). These canons suggest the following thoughts for your consideration: the sending of the junior professed to the juniorate of another province, or to the classes of the juniorate of another in-stitute, or to the classes of a Catholic college or university, or to those of a diocesan college for sisters, or final!y to a central house of studies for all the provinces of the same congregation. One very important caution may and should be added here. A seminary is not a day school. By a seminary or clerical house of studies, the Church means a house where the students reside day and night. Otherwise, their principal purpose, the continued spiritual formation of the students, would hax~e to be classed as a practical impossibility. If we apply this concept to congregations of sisters, the following conclusion seems to be evident: If congregations send their junior professed to classes outside their own institute, these young-professed should reside in the one house of their own institute, under the direction of a mistress of juniors, whose office is to be 212 ,lulg, 1955 SISTER FORMATION analogous to that of the spiritual director in diocesan seminaries and clerical houses of study. If this is not done, the prihcipal purpose of a juniorate, the continued spiritual formation of the young professed, will also be a practical impossibility. A well-known authority on the law of religious, the Dominican canonist Pruemmer, has a per-tinent thought on this matter: "Experience proves sufficiently and superabundantly that clerical studies suffer when the students are scattered in small houses that serve only secondarily for studies; therefore, they are to be assembled in larger formal houses whose principal purpose is the promotion of studies." We can well add that their spiritual formation suffers even greater damage. V. SHOULD THE JUNIORATE, AT LEAST ULTIMATELY, BE Ex- CLUSIVELY FOR SIS:FERS; OR SHOULD THE JUNIOR PROFESSED BE SENT TO CLASSES WITH COLLEGE GIRLS? It is the repeated and insistent teaching of the Roman Pontiffs and the Roman Congregations, also in our day, that there is no such thing as a mixed seminary, that is, an educational establishment for both seminarians and secular students. The words of Pius XI on this point are: ". sacred seminaries are to be used only for the pur-pose for which they were instituted, the proper formation of sacred ministers. Therefore, not only must there be no place in them for boys or young men who manifest no inclination for the priesthood, since such association does great harm to clerics, but the religious exercises, the plan of studies, the method of government must all tend to prepare the mind of the student in the proper manner for the performance of his divine office. This .must be the sacred law of all seminaries and it admits of no exception." There are eminent canonists who maintain that the seminary is not to be classed as mixed if seculars are co~fined to attendance at the classes. However, the S. C. for the Oriental Church declared in 1940: "The doctrinal, moral and ascetical formation of the students is to be imparted in seminaries, that is, in colleges or houses devoted exclusively to the preparation of students for the priesthood and properly established and directed to this purpose." Therefore, the doctrinal formation also is to be exclusively for seminarians. This principle w'as affirmed more clearly for Italy by the S. Consistorial Congregation in 1912 and the S. C. of Seminaries and Universities in 1920: "Care is to be taken also that the classes be reserved to seminarians or aspirants for the priesthood, since the seminary classes, also of minor sem2 inaries, should have the distinctive spirit and orientation demanded for aspirants to the priesthood." The latter Congregation also gave 213 JOSEPH F. GALLEN Reoiew for Religious the essential reason for the principle, w'hich we can sumlharize as follows: As the formatioh of a Catholic must animate every Cath-olic teacher and be the soul of every Catholic classroom, so the for-mation of the priest must animate every seminary professor and be the soul of every seminary classroom; education is formation, not the mere imparting of knowledge; and every class must be a training in both knowledge and virtue. This doctrine of the S. Congregation is certainly not new; it is the basic concept of Catholic education. The reasons for the separation given by popes and the sacred congrega-tions are also: Clerical education is something entirely different from that of the laity and the association of the two is a cause Of loss of vocations, fatal to clerical formation, and the cause of great harm to clerical students. The distinction and separation of ecclesiastical and lay education are to be carefully pondered in the following em-phatic words of Leo XIII: "For this reason the education, studies and manner of life, in brief all that appertains to priestly discipline, have always been considered by the Church as something complete in themselves, not only distinct but also separate from the ordinary norms of lay life. This distinction and separation must remain un-changed also in our times, and any tendency to unite or confuse ecclesiastical education and life with lay education and life must be judged as reprobated not only by the tradition of the Christian centuries but by the apostolic teaching itself and the dispositions of Jesus Christ." Thus the subject for your consideration here is: Should not the classroom for the.young sister also have a distinctively religious spirit and orientation? Should not the religious formation of the sister animate all her teachers and be the soul of every class she attends? Is the classroom of secular girls the suitable place for the education of the young sister just out of the noviceship? VI. FINANCIAL SUPPORT OF JUNIORATES In his Apostolic Exhortation on Priestly Sanctity, Pius XII stated: "What is more, Venerable Brethren, We heartily commend the plans that you will discuss to insure that priests be provided not only with means to meet their daily needs but also with assurances of assistance for the future--as We are happy to see done in civil society--particularly for cases in which they may fall ill, be afflicted with chronic ill health, or be weakened by old age. Thus you will relieve them of all anxiety for the future." If we apply again the principle of comparison, the salary of sisters should be sufficient to 214 July, 1955 SISTER FORMATION provide for their daily necessities, at least all ordinary medical care and old age. It should also provide, at least in good part, for their for-mation. It is inherent and essential in every centralized religious in-stitute that there should be an annual tax on every house for the general and provincial expenses, and a very great part of such ex-penses is the education and support of subjects in the states of for-mation. This tax is a necessary item of thelbudget of every convent, and the income of any convent of a school or institution that does not belong to the institute is to be derived at least principally from the salaries of its sisters. VII. EDUCATION AND FORMATION OF SU~'BJECTS APPERTAINS TO THE INTERNAL GOVERNMENT OF [ITHE INSTITUTE The canons on clerical houses of studyi apply to all clerical re-ligious institutes, even if diocesan. These danons nowhere prescribe. any intervention of the local ordinary; but, on the contrary, they place houses of study under theauthority If the superiors and the general chapter of the particular institute.~l The reason is evident. The education and formation of subjects ih any religious institute, pontifical or diocesan, clerical-or lay, is a!matter that by its very nature clearly appertains to internal government, that is, to the authority of the superiors of the institute. ~he admitted concept of internal government in canon law is that it incl.udes not only the general relation of subje:ts to superiors but also the admission of subjects into the congregation and to the Iprofessions, their educa-tion and formation, appointment to various!offices' and employments, and transfer from house to house. Externallauthority and other per-sons outside the institute may and have h~elped; but the right, the obligation, and the rest{6nsibility for the e~ducation of subjects fall on the superiors of the congregation. I belileve it is necessary to em-phasize this point. In this matter higher religious superioresses are too prone to wait for those outside the institute to take the initiative, whereas they themselves have the responsibility for action. As a brief conclusion, we Imay approp~nate a thought of Pius XI: "There is perhaps nothing that the Church has promoted through the course of the centuries more tactively, maternally and carefully than the suitable training of he~r priests." In our own country, where Catholic educa}ion is so Important a part of the Church and of Catholic life and where sisters are so essential a part of that Catholic education, there is perhaps nothing that we should promote more actively, generously, and prog, resmvely than the proper education and formation of the sisters. " 215 Reviews INTRODUCTION TO THEOLOGY. Theology Library, Vol. I." Edited by A. M. Henry, O.P. Translated from ÷he French by William Storey~ Pp. 306. Fides Publishers, Chicago, 1954. $5.95. This is the first of a six-volume Theology Library, presenting a complete theological synthesis based on the Summa of St. Thomas. The translation of the other five volumes will appear during the next two years. The complete work, the result of eight years of collaboration by forty-one Thomistic theologians under Dominican inspiration, envisages as its audience: priests wishing "to continue to grow in the subject of their specialty"; religious seeking to pene-trate still more the subjects they teach in religion class: the laity in search of a systematic theology fo~ apostolic or professional reasons. Father Putz, in the introduction to Vol. I, after noting a gap be-tween the Latin manuals used by seminarians and the simplified textbook of religion courses, expresses the ~bope that the Theology Library will fill this.gap. Father Henry, the General Editor, prom-ises us no mere rehash of St. Thomas when he announces: "Each contributor has tried to rethink the questions and to present them under a form and in terms, nay, even in categories which are ac-cessible to the modern reader." This is, indeed, a bold promise, one whose fulfillment, especially in what concerns "the categories of the modern mind," will require that rare combination of a thorough knowledge of St. Thomas and of modern thought. Readers, then, will be justified in insisting upon some visible efforts at bridge-building between Thomas' mind'and that of today. Until the other volumes have appeared, one cannot determine how far the Theology Library suits the level of the audience en-visioned. To judge by the first volume, those who have had no formal training in thedlogy will find it very difficult to get the de-s

Issue 13.4 of the Review for Religious, 1954. ; Review for Religious JULY 15, 1954 Religious and Modern Needs . . Jordan Aumann Mindfulness . ¢. A. Herbsf Duns Scofus . Berard Vogt Aposfolic School . Slster M. Ange~ic]a Apparitions and Revelations . .~ugustlne G. Ellard Spirlfual Opiates . Joseph P. Fisher Saints in No-Man's Land . George Syrne =~uestions and Answers Beatifications, 1951-1952 Communications Book Reviews¯ NUMBER 4 RI VII:::W FOR RI::LIGIOUS VOLUME XIII JULY, 1954 NUMBER CONTENTS RELIGIOUS LIFE AND MODERN NEEDS--3ordatt Aumann, O.P. 169 MARIAN YEAR PLAY . 178 OUR CONTRIBUTORS . 178 MINDFULNESS~. A. Herbst, S.3 . 179 COMMUNICATIONS . ' . " . . 183 DUNS SCOTUS, DEFENDER OF THE IMMACULATE CONCEP-TION-- Berard Vogt, O,F.M . 184 THE APOSTOLIC SCHOOL--Sister M. Angeli¢ia, C.S.J . 187 SACRA VIRGINITAS . . . 192 OUR ADDRESSES . 192 APPARITIONS AND REVELATIONS: SOME CLASSIFICATIONS-- Augustine G. Ellard, S.J . 193 BEATIFICATIONS, 1951-1952 . 205 SPIRITUAL OPIATES-~Joseph P. Fisher, S.J . 207" TO ALL THE SAINTS IN NO-MAN'S LAND~George Byrne, S.3. 211 NEW CONGREGATIONS . 216 CONGRESS IN BUENOS AIRES . 217 COMMENTARY ON LITTLE OFFICE . . ' . 217 QUESTIONS AND ANSWERS-- 22. Advice for Mystic . . 218 23. The Occasional Confessor . 219 24. Approval for Revised Customary . 219 25. Licit Disposition of Income . 219 BOOK REVIEWS-- Kateri of the Mohawks; The All-Present God; The Holy Spirit in the Christian Life; Through Him, with Him, and in Him . 220 BOOK ANNOUNCEMENTS . 223 BOOKLETS AND PAMPHLETS . 224 NOTICE FOR PUBLISHERS . ¯ . 224 REVIEW FOR RELIGIOUS, July, 1954, Vol. XIII, No. 4. Published bi-monthly: 3anhary, March, May,duly, 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, under the act of March 3, 1879. Editorial Board: Augustine G. Ellard, S.J., Adam C. Ellis, S.J. Gerald Kelly, S.J., Francis N. Korth, S.3. Copyright, 1954, by Adam C. Eilis, S.J. Permission is hereby granted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy. Printed in U. S. A. Before writing to us, please consult notice on inside back cover. Religious Life and Modern Needs Jordan Aumann, O.P. THE General Congress On the States of Perfection, held at Rome in 1950 under the auspices of the Sacred Congregation of Religious and with the approval of Pope Pius XIi, brought to the attention of the Catholic ~orld the keen interest and paternal solicitude of the Supreme Pontiff for the condition of religious life in the modern~ world. The Congress, however, was not an unex-pected and isolated event; rather it was the culmination of a. well-laid i01an for the renewal of the primitive spirit in religious insti-tutes. As early as June, 1939, th~ Holy Father addressed 'an allocution to the members of the Gene'ral Chapter of the Friars Minor and urged them to striv~ earnestly to ,recapture the spirit of their Seraph'ic Father. Since that time, both the Holy Father and the Sacred Con-gregation of Religious have repeatedly admonished religious to re-new their interior spirit and adapt themselves to the urgent ne"eds of the presefit day. With the publication of the Acta et Documenta of the 1950 Congress, religious superiors have a handy guide for the fulfillment of the Pope's desires.1 The volume contains theological and can-onical treatises on the state of perfection as well ~.as many practical suggestioris for the adaptation and renewal that are'requested b,y the Holy See. The .Mind bf the Church ' Between 193~ and 1950, in'allocut-ions and letters to the Fran-ciscans, Jesuits, Redemptorists, Dominicans, and CanonS of St. Au-gustine, the Holy Father has stressed the need for certain adjust-ments in religious institutes in view of the conditions of modern life and for a revival of the spirit of the founders in the various in-stitutes, s, The Pontiff realizes all too keenly that in encouraging an ! !Cf. Acta et Documenta: Congressus General(s de Statibus Perfectionis, published in 1952 by Pia Sbciet;i San Paolo, Via Beato Pio X, Rome, Italy. sin an apostolic letter to the Society of Jesus on June 26, 1944, the Pope warned against the "heresy of action." In a letter to the Master General of the Domini- ¯ cans on July 16, 1946, he urged the Friars Preachers to hold fast to She regular life, monastic observances, assiduous study of sacred truth, and solemn recithtion of the Divine Office, warning them not to make a constant practice or custom of that whi'ch is only a laudable exception. ' 169 JORDAN AUMANN Review for Religious adaptation of the religious life and a return to the primitive'spirit of the founders, he is issuing a bold challenge to all religious insti-tutes. For that reason he has repeatedly warned that none of the essential elements of r'eligious life and spirit can be changed or jetti-soned, but only the accidentals and the techniques of the apos~tolat~. In his address to the Congress. on the States of' Perfectiori,3 Cardinal Piazza outlined the program of .ad,aptation and renewal and gave a precise expression of the intentions of the Holy Father this impor'tant matter. The central theme'of the Congress. w~is an accommodata renooatio, that is, a renewal of the primitive'spirit Of religious institutes adapted to the needs of the pr.esent day. Conse-quently, changes are to be made on two levels. First and most im-portant, there must be in every religious institute a return to the spirit that animated the founder and earliest members of that insti-tute. Secondly, adaptations and accommodations must be made in regard to the apostolate of each religious institute. Cardinal Piazza insisted that every religious institute should be a living continuation of the mind and spirit of its founder, for the , religious.life is ever actual and vital. If there is danger that this spirit is languishing in any institute, let that institute reform its structure, renew its directive organs, and refashion the means to end to fit the needs of the da3}. Yet, all this must be done with the approval of proper ecclesiastical authority. The best and most efficacious renewal of the spiril~ of any r~- ligious institute is a ~return to the spirit of the founder, an exact ob-' servance of the constitutions of that institute, and a promotion of common life and fraternal cha,rity. The dilemma proposed by the Cardinal can be expressed ver'y briefly: "Renew your spirit or die." But even in the midst of renewal and adaptation, major superiors Will avoid the shoals of extreme conservatism and a mania for nov-' elty. When it c~mes to the ques~i~on of adaptation in an3] religio~.s institute, the need is particularl~r felt in the field of the apostolate. Nevertheless, the urgency of the times ,demands an_d justifies an ad-justment in the accidental structure of the internal life of l~he ihsti-tute as well. Certain thing~ do not admit of a change without' the destruction of the institute. Such things belong to the substanfi~ii ele- 3Noti~ that the Congress was purposely designated as a congress on the states'of perfection in order to include the members of various secular institutes. "While not religious in a juridical sense, the members of secular institutes, since'they live un-der vow, nevertheless belong to the state of perfection. July, 1954 RELIGIOUS LIFE AND MODERN NEEDS ment; for example, the juridical personality, the essence of thevows, the special' scope and characteristic spirit of the institute, and the ¯ common laws of religious life as found in the Code of Canon Law. But in regard to the methods and techniques used in the field Of the apostolate, great.adaptation is possible and desirable. If.the modern religious is not making contact with souls, if his schedule of life is at variance with that of the people to whom he is sent to min-ister, or if he is not as expert in his field of activity as are the laymen working in the same field, then'adjustments are surely in order. But at thi~ point religious superiors are reminded of the admonition of Pope Pius XII in his apostolic exhortation, Menti Nostrae, that new forms and methods in the apostolate must always be under the care and vigilance ot~ the bishops. For it is a regulation of canon law (cans. 456, 500, 630) that whenever religious are charged with the care Sf souls, they are subject to the local ordinary in that re-spect. In other words,' it is the mind of'the Pope that religious or-ders be bound by profound loyalty and obedience to: .the. Holy See and the'hierarchy. Adaptation, not Mitigation Solne religious may be tempted to welcome any change or adap-tation as a mitigation of the primitive spirit and regular observance. Both the Holy Father and representatives of the Sacred'Congrega-tion of Religious have warned that such is not the intention of the ¯ Ho!y See. In :a stirring address to the 1950 Congress, Father R. Lombardi, S.J., stated that if the needs of the time are great, so also is the need for truly religious men and women. The Church today needs religious who are animated by true charity and detachment from the things of the world, and we should expect to find many such.religious in the various institutes.' Unfortunately, we some-times find that those very men and women who have publicly bound themselves to the serious obligation of striving after perfec-tion under the vows are content to do the very minimum that is re-quired or, what is worse, they turn back again,to the very things they have voluntarily surrendered. "The times also require, said Father Lombardi, religious supe-riors who will have the leade~rship and courage to revive the spirit of the foun.ders in their own institute or province. No adaptation or renewal can come .from belo.w; it must come from those who .before God are res.ponsib!e in a large measure for the religious observance and p.e?sonal holiness of their subjects. Cofisequently, superiors have a difficult task. They are not entrus'ted with the mere enforcement. 171~. JORDAN AUMANN Reuieu~ [or Religious of an inflexible law; they must understand the needs of the times, the talents and weaknesses of their subjects, and the spirit ~f their religious institute. The superior must in every instance stri~re to act in the same way that the founder would act were he alive today. Consequently, the revival of the primitive spirit and an 'adapta-tion to present-day needs can in no sense be understgod or inter-preted as an excuse for the m~tigation of the rules and practices, of religiousllife. The Holy See has insisted that the spirit of the insti-tute, its proper e'nd and scope, and all that is requ!red for the pres-ervation of its spirit and end must be carefully safeguarded and pre-served. The renovation must be inteinal and spiritual. To think that a mere change in the legislation of a religious in-stitute will effect this renovation is as dangerous as it is erroneous. Such an attitude, stated Bishop Ancel of Lyons, is an implicit be-lief in a kind of materialism which holds that mere structural modi-fications suffice to provide the desired renovatioh. The real purpose, of the renovation is to, revivify the primitive spirit of the institute and to help the members strive more successfully after Christian,per-fection. .Only fervent religious can stand an adaptation and only strong religious can live for any length of time under dispensations. But, the Bishop continued, the desired renovation and adaptation will not come about merely by having superiors insist on the literal ob-servance of the constitutions. We must at no time lose sight of the two elements contained in the present program: revi'val of the primi-tive spirit of the institute and an adaptation to the requirements of the apostolate. Interior Life and the Apostolate No religious institute exists primarily for the apostolate or for any particular work. in, the Church. The Basis of the religious'life is the profession of vows which are used as instruments in attaining the perfection of charity. The primary purpose of the religious in-stitute is the sanctification of its members. Consequently, the true vocation and goal of the individual religious is to strive to become a .saint and the primary function of the religious superior is to assist and guide subjects to'sanctity, especially by fostering observance of the constitutions of th'e institute. This point is all important for a correct understanding'and evaluation of the religious life.4 4Cf. the,, definition of the religious state in canon 487, the statement of the purpose of religiou~ life in canon 488. and the enumeration of the obligations of religious superiors in canons 592-95. ~ 172 , JuI~,1954 RELIGIOUS LIFE AND MODERN NEEDS But Christian perfection and sanctity consist primarily in char-ity, which is an interior perfection. To this end, the con~tltutions of religious institutes prescribe an external conduct and mode of life that will lead religious more readily to the perfection of charity. Thus, the constitutions of 'the Dominican.Order explicitly state that the four essential means for attaining Dominican sanctity are the regular life, monastic observances, the study of sacred truth, and the solemn recita.tion of the Divine Office and that none of these means may be substantially altered. If the constitutions of a religious institute have received the ap-probation of the Holy See,it is because they have been judged fitting means- to the attainment of evangelical perfecuon. It follows, there-fore, that whatever touches upon the essence of the vows and the substantial elements of the regular life cannot be modified or changed without destroying-the religious life as it is juridically de-fined by the Church. Moreover, no religious subject or superior is free to abandon permanently any of these substantial elements of the constitutions of his institute,s In addition to those elements that pertain to the very essence of religious life, the constitutions contain particular legislation for the preseryation of xhe spirit and aim of the institute. In this 'respect also there are things that cannot be changed without destroying the distinctive spirit and character of the religious institute. Thus, liturgical prayer is characteristic of Benedictine life, the assidu6us study of sacred truth is the mark of the Friar Preacher,. and p.o,v,- -erty is the dominant note in Franciscan life. ~ The above elements pertain to the interior life of the members of a religious institute and are directed to the attainment of pe'rfec-tion. For that reason they are of primary importance. But the Church also 'approves of a mission or apostolate for each religious in~itute, with the understanding, however, that the ~hurch may subsequently restrict or enlarge the scope of the apostolate without destroying the nature and spirit of the' institute itself. For the ~apos-t61ate is and always remains a secondary element in the religious 5The religious under vows has promised obedience to the constitutions as expressed and commanded by his superior, but the religious superior does not have unlimited power in giving commands. He must abide by the limitations placed on his au-thority by those same constitutions. The subject has vowed to obey what is-in the constitutions; the superior may not gratuitously abolish any prescriptions in the constitutions nor may he demand more of the subject than the constitutions themselves demand. ¯ 173 JORDAN AUMANN Review for Religious life; the first and most important function of any religious institute is the sanctification of its members.6 From what has been said, it follows that success in the aposto-late as a preacher, teacher, writer, or social worker is not a necessary. indication of the holiness and worth of a religious. Success in these activities may just as ~asily be the result of purely natural talent, ambition, pride, or t~e love of financial gain. A religious is not a good religious except through the observance of the constitutions which he vowed to use as a pattern and guide in his struggle for holiness. Indeed, even that does not suffice, for the observance of rules is of no value for sanctification unless motivated in some way by the love of God. The energy consumed in the labors df the apostolate, the hours spent in the classroom, pulpit, or sickroom, the inconvenience of traveling from one mission to another--none of these is the sole criterion of the value' and worth of a religious. For it is not the work that makes us holy, but the love with which we do it. This does not mean that the activity of the apostolate need ever be an obstacle to deep spirituality or even to the observance of one's constitutions. The admonitions of the Holy Father are very clear on this point. The present Pontiff encourages modern religious to strive with all their hearts to become apostles in the true sense of the word. And surely, such great founders as St. Francis, St. Dominic, and' St. Ignatius have shown us that exhausting labors are com-patible with profound sanctity. What was the secret of their suc-cess? It was due in no small measure to the fact that they never ceased to be great lovers of God and souls and .men of prayer.7 6In the ancient religious orders there was a much closer relationship between the aim or scope of the institut~ and the spirit of the institute, so that in some cases it may be difficult to change the aim of the institute without destroying the peculiar character of the institute itself. This is especially true of the older contemplative and mixed orders. The same situation does not hold true in regard to the modern active institutes. Nevertheless the same principle applies to all forms of religious" life: the work of the apostolate should proceed from a deep interior life. 7What is to be done when the individual religious judges that excessive activity is harmful to his growth in sanctity? Objectively, the answer is simple: the first obligation of the religious is to sanctify himself; the primary function of the su-perior is to help his subjects grow in holiness. But if the superior insists that the activity be continued, what can the subject do but obey, trusting to find a way to use excessive work as an instrument of sanctification and letting the superior an-swer to God if there be any culpability in such a situation? In an allocution to the Discalced Carmelites in September, 1951, the Holy Father warned superiors that they are not to be infected with a machine-age mentality so that they treat their subjects like so many machines and lose sight of the human personality. 174 dul~ , 1954 RELIGIOUS LIFE AND MODERN NEEDS. Once it has been seen that the primary purpose of th~ re.ligious life is the sanctification of,its members° and that the apos~olat( should rightly prdceed from a deep interior life, it should bk evident that there is no contradiction or paradox in the directives that have beenissued from the Holy See. The first task is the revival of~ the primitiye spirit of religious institutes and a concerted effort to bring all religious back to regular observance and th~ common life. Then, the major superiors, following the directives of the Holy" See, will make suitable adaptations of that revitalized religious life to the needs of modern Christians. In some cases the adaptations may take unexpected turns. It may mean that this or that religious institute will find it necessary to abandon parishes in areas where there is no longer a shortage of diocesan clergy; others will realize that they have drifted into all manner of apostolic works, good in themselves, but outside the scope of the institute and the aim of the founder; still others will discover that they have almost completely aban-doned the principal work which was entrusted to them by the Church. It is at this point that couragequs superiors will be needed, for there is a strong temptation to succumb to passive disobedience to the Hol.y See. As Cardinal Piazza pointed out in his discourse at the 1950 Congress, if religious do not live their constitutions as conscientiously as possible and hold themselves to .the aim and work of their institute, there is no longer any distinction among religious institutes and, therefore, no reason for their existence as dist'inct groups or societies. Points for Adaptation In the various allocutions, letters, speeches, and written reports published in the Acta et Documenta of the Congress on the States of Perfection, certain points have been stressed in regard to the desired ad~aptations of religious life to modern needs. While allowing for different circumstances in various countries and religious institutes~ there are general lines which such adaptations should follow. More-over, all adaptations should be visualized and planned against,the background of the Pope's admonition that proper ecclesiastical " channels are to be observed. Observations on the cloister are to be found in Sponsa Christi as well as other documents~ that have been issued,by the Holy~ See. There is no indication that an attempt is being made to abandon the cloister; rather, the cloister is to be safeguarded even when reli-gious institutes assume some form of the apostolate that brings.the 175 ,JORDAN AUMANN Review [or Religious members into close contact with the world. It is still true that the world is to be kept out of the cloister as much as possible and that the religious are to leave the cloister only~ to bring the things of God to the world. The Holy Fat~er has urged many times that religious should make use of modern inventions in the work of' the apostolate and that they should equal and even surpass lay people in the same areas of work. But work for the sake of work or work done for a purely natural motive has never been advocated. If the apostolate is un-dertaken with such an attitude, it can be as much an obstacle to the perfection of the religious as any other impediment to spiritual growth. Much less should the works of the apostolate be measured or' motivated by purely monetary values. The apostle is such by reason of his love of God, his. commission by the ,Church, and his zeal for souls. As to the religious habit (and this principally affects .women religious), the Pope advised the teaching religious in September, 1951: "The religious habit: choose it in such a way that it becomes the expression of inward naturalness, of simplicity and spiritual modesty." Many congregations have been prompt to obey this suggestion of the Pope and have refashibned habits and veils that were unsanitary, uncomfortable, and a source ,of amazement to the laity. At various times the Hdly Father has stressed the importance if the common life and urged that superiors be truly paternal (or ma- ~ternal). The religious life should be a family life and the superiors~ should respect the individual personalities of their subjects while the subjects hold each other in truly fraternal affection. So ~losely is the common life linked with the vows and regular observance that it can be said to be the very foundation of religious spirit and dis-cipline. Consequently, anything that militates against the common life--such as personal income, excessive individualism, prolonged absences from the cloister, or unreasonable dispensations from com-munity exercises--should be eliminated as much as possible. Lastly, the very Constitutions tha~ regulate the life of an institute may at times be in need of adaptation. In his address to teaching religious the Ho~ly Father observed: "Followed in letter and in spirit,-your constitutions, too, facilitate and bring the Sister all she .needs and must do in our time to be a good teacher and educator. ¯ . .' It is possible that some details of the school schedules, certain 176 duly, 1954 ° RELIGIOUS LIFE AND MODERN NEEDS regulations--simple applications of .the Rule---certain customs which were, perhaps, in harmony with past conditions but Which today merely hinder educational work, must be adapted to new cir-cu'mstances. Let superiors and general chapters proceed in this mat-ter conscientiously, with foresight, prudence, and courage, and, where the case demands, let them not fail to submit the proposed changes to t~he competent eccles{astical authorities."_ American Adaptations It may seem that the directives and suggestions of the Holy See have little application in the United States, since from the very be-ginning there has been an'adaptation of religious life to the needs of the times. However, we shall undoubtedly find, after an honest self-examination, that we have been somewhat remiss in regard to the second aspect of the quest'ion: the renewal of the primitive reli-gious spirit and the subsequent deepening of the interigr life. Th'ree dangers or excesses especially threaten the religious life in the United States: naturalism, the loss of the spirit of mortification, and ex-cessive activity. In a country where there are many demands on the religious in the field of the apostolate and where there is no long-standing tra-dition of a Catholic" culture, it is understandable that naturalism may quite easily pervade the religious life. If the religious observ-ances and customs seem foreign or artificial to ~he American tem-perament and if the religious habit itself is gradually looked upon as an academic gown or judge's robe, to be worn only for certain functions, the religi6us may readily lose sight of the meaning of re-ligious life. Only a serious attempt to live the regular life and to actualize the spirit of his institute will make the religious con. stantly aware of his distinct state. Only a deepening interior life and super-naturai motivation will preserve the religious from the taint of naturalism. The loss of the spirit of mortification may be due in large part to the fact that many religious live under a permanent dispen-sation from the penances and mortifications prescribed by their con-stitutions, as well as the fact that the standard of life in the United States is noticeably higher than that of other countries. Whatever be the cause, there is no doubt that the universal teaching of spir-itual writers on the necessity of mortification in the spiritual life has never lost its value. Here again, a more scrupulous observhnce of the constitutions and a revival of the primitive sp_irit of the religious 177 JORDAN AUMANN : institute will go a long, way to check the inroads of mitigatibn and laxity. "Sufficient has already been said concerning the true role of action and t~e apostolate in the religious and spiritual life. It remains merely to observe that religious who are overburdened with many external activities can har'dly hope to be scholar~, writers, or stu-dents; religious who return to the cloister in a state of nervous ex-haustion are rarely in a mood that is conducive to prayer, medita-tion, or the common life; and religious who live only for the works of the apostolate are in danger of drying up at the source and of missing the real purpose of their religious profession: to strive for personal sanctity. The HQIy Father has imposed upon religious the twofold task of reviving the primitive spirit of their founders and of adapting re-ligious life and work to the needs of the Church today. It is a chal-lenge to religious to live as perfectly as possible the life which they have voluntarily embraced. If the task is accepted and the challenge is answered, we shall undoubtedly begin, to raise up saints for our times. MARIAN YEAR PLAY Counted as Mine is a play of three acts, six scenes, with a modern-dress cho-rus, suitable for performance by high school and college students or by little the-atre groups and parish drama clubs: It is the story of Our Lady of Guadalupe, the Hope of America. Written by a Poor Clare, the author of the play, Candle in Umbria, and of the book of poems, Whom I Hao'e Looed. $1.00 per copy. Order from: Rev. Mother M. Immaculata, P.C., Poor Clare Monastery of Our Lady of Guadalupe, Route 1, Box 285-C, Roswell, New Mexico. OUR CONTRIBUTORS JORDAN AUMANN teaches at the College of Saint Teresa, Winona, Minnesota, and is the literary editor of the Cross and Crown Series of Spirituality. C.A. HERBST is a spiritual director and teacher at the Jesuit Juniorate at Florissant, Missouri. 'BERARD VOGT, of Christ the King Seminary, St. Bonaventure, New York, is a leading authority on the teaching of the great Franciscan theologian, John Duns Scotus. SISTER M. ANGELICIA is professor of psychology and edu-cation at Marymount College, Salina, Kansas. AUGUSTINE G. ELLARD is a mem-ber of our editorial board. GEORGE BYRNE is professor of ascetical theology at Milltown Park, Dublin, Ireland. JOSEPH P. FISHER is master of novices at Flo-rissant, Missouri. 178 , /V indt:ulness C. A. Herl~st, S.J. ROUTINE can be a blight in the religious life. It can be like the rust of which Our Lord spoke, which consumes, or like the thief that breaks through and steals, treasures of potential merit for eternal life. We want to give our life to God whole-heartedly. That is what a religious is supposed to do. They espe-cially are called religious, says St. Thomas, "who dedicate their whole life to the divine service, withdrawing themselves from worldly affairs" (II-II, q. 81, a. !. ad 5). We want to real-ize our ?eligious life, to make it real, to make it religious life. Oh, yes, we go through each day of our life in religion according to the order of the day from the time we rise in the morning till we go to bed at night. We do our work and are obedient and all that, but how much of all this is mech~inical! We just go through the motions often, whereas in a life dedicated to God our aim ought to be to put our whole heart, as much as possible, into each of our actions. When we pronounce our vows, we make our religious profes-sion. We profess publicly and solemnly to lead a religious life. That is our way of life now. We profess to practice the virtues of ¯ religious living in°a striking expert way. We are professionals. We follow the profession of religion, and religion is the virtue by which we render God due worship and reverence. We are supposed to be perfectionists at that. Nothing but the best is good enough for us. That is what everybody expects of one who'follows a profession, who'claims to be expert in his specialty. A doctor of medicine is supposed and expected to be first-rate in his' line. He is expected to have the best technique, to keep up on the most up-to-date medical practices and procedures, to know his field thoroughly, to read the most recent medical journals, to consult with other specialists. Woe to the medical man who fails in any of these things! His sloth or carelessness or neglect will soon bring him into ill repute in a pro-fession where the standards are so high. He may lose his patients and will be forced to drop out of his profession. Religious are professionals. They profess to give their whole attention to the practices of the religious life, a life lived in com-mon under a rule in the practice of poverty, chastity, and obedi-ence, }~n which they are obliged to tend to perfection. In order to 179 C. A. HERBST Reoiew for Religious maintain the high standards of our profession we must be raindful of our obligations. To practice poverty properly, we must be mind-ful of poverty~ We are mindful of our vow of poverty when we frequently call to mind that we have a vow of poverty. So it is good to renew our vow often. We should do this especiall~ when we are called upon to practice it. After all, we take the vow in order to practice the virtue. As we are so often told, anyone can take a vow; but practicing it carefully is a different matter. T.he b~st way to be mindful of poverty is to wish to experience at times some of its effects; or, better, to see to it that we actually do experience them. I want to get along without things. I do not want what I do not need. And, since our poverty consists rather in dependence than in penur% I want to get permission for thifigs, I am eager to ask permission for things. When I doubt whether I need permissign or not, I get it anyway because I want to feel the effects of poverty. When I ask.permisSion for things I say, "I vow poverty to my Blessed Savior." I want what He had. I want to feel it as He did. I want to be mindful that being rich He became poor for our sakes, that through His poverty I might be rich (cf. II Cor. 8:9). Nor do I want to "stick" to things. If I have some little thing I very much like and feel attached to, I get permission to give it away. If'we are mindful of a thing, we think of it often.' If we are mindful of a thing, we love it. "Where your freasure is there is your heart also," Our Lord said. When I am mindful of chastity, I love it, I treasure it. When we loveand treasure a" tiling, we are very careful of it. We take no chances on having it soiled or on losing it. As a virgin soul in love with the Son of God and the Son of Mary, I treasure chastity, I love chastity, I jealously guard chas-tity, I am careful of chastity, I am mindful of this wonderful virtue so lovingly enshrined in my vow and 'often say, "I vow chastity to my Blessed Savior." "I want what You had," I say to Him. So We are very circumspect about persons, places, and things. When we are mindful of chastity, we are not scrupulous but just careful in our dealings with others, of where we go and what we do and hear and see. It__ is foolish to look for trouble. There are many temptations we need not have, should not have, dare not have. If we are careless in what we see and read, try to hear everything, let the sensuous and pleasure-loving world in through all the avenues of our se,nses, and are always seeking the comfortable and avoiding the disagreeable, we are not mindful of the defenses of chastity. We 180 dul~], 1954 " , MINDFULNESS practice mortification of the senses and shun worldliness in order to guard the outworks of this beautiful and delicate virtue. When I keep the rules of modesty, I am mindful of chastity. When I mor-tify my eyes, my ears, and my affections, I prove that I love the purity of Christ. When often during each day, in practicing these little mortifications, I say, "I vow chastity to my Blessed Savior," I am mindful of my determination to lead a virgin life. I am mindful of my vow of obedience when, on being told to do a thing I do it and pray, "I vow obedience to my Blessed Savior." Obedience of execution--that is, doing externally what I am told to do--is obedience of the first degree; but I am not satisfied with that. If I am truly mindful of obedience, I want to pass to a higher de-gree. I not only do what I am told but want to do it, will what the superior wills because that is God's ~will for me. I'line up my will with that of the superior because in doing that I am conforming my will to God's will. That is love: the union of two wills. I am still more mindful of obedience if I try to see things the superior's way, conform my mind° and judgment to his way of thinking. This is the third and highest degree of obedience; sometimes called "blind" obedience, it is not really blind at all but rather very keen-visioned and enlightened. When I am thoroughly mindful of obedience, I obey not only faithfully and willingly and lovingly but with joy. The perfect and infinitely lovable model of obedience is Jesus at Nazareth. With what joy this loving Child must have obeyed Joseph and Mary! One can scarcely imagine anything like reluctance or sourness in Our Lord's obedience. The atmosphere was filled with gladness in that wonderful home. And so it should be in ours; and that not only in the practice of obedience, but of poverty and chastity too. What gives me the greatest consolation in my religious life is that, when I "do what the superior says, follow carefully the order of the day and the prescriptions of the rule and the customs of the house, etc., I am most certainly doing God's will. I just cannot make a mistake in being perfectly obedient. Should an official in the house, or the local superior, or the highest superior for that matter, make a mistake, I myself am doing God's will by obeying in everything save sin. I show that I am mindful.of obedience by doing lovingly and joy-fully for God whatever I am directed to do. To be mindful of poverty, chastity, and obedience: to expressly renew my vows and prayerfully and carefully bring my actions under them and so practice the virtues they enshrine: this indeed is a 18"1 C. A~ HERBST Review for Religious bl~ssed mindfulness. To be mindful, too, that I am profssional, that in the service of God I am following the highest of professions here on this earth, will b~ing my religious life to its "highest vi[ality. There are some other things, too, of which I should be mindful in order that I may lead a vigorous and highly meritorious religious life. Purity of intention--frequently, fervently, lo4ingly re-offer-ing to.God all my works and prayers' and joys and sufferings for the salvation and sanctification of myself and others, in adoration, reparation, thanksgiving, and petition--is one of the chief general means to perfection. To say frequently, fervently, thoughtfully, lovingly, "All for 3esus through Mary," or "Glory be to the Father, and to the Son, and to the Holy Ghost," is to turn all our good or indifferent actions into the pure gold of merit for eternal life and to win for souls graces beyond measure. Mindfulness too of the presence of God is a wonderful, easy, joyous, consoling, and elevating practice. The Old Testament seems to have emphasized the idea of God present near and around us; the law of love brought by Christ Our Lord emphasizes God within us. "If any man love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him" (3ohn 14:23). God, the Most Holy Trinity, lives in my soul as in His temple, as in His shrine. How the pray-erful, lingering, loving thought of this presence rejoices and elevates the soul! And He lives not in my soul only, but in my body. "Know you not that your members are the temple of the Holy Ghost, w, ho is in you, whom y6u have from God; and you are not your own?" (I Cor. 6:19). "Know you not that you are the temple of God, and that the Spirit of God dwelleth in you? But if any man violate the temple of God, him shall God destroy. For the temple of God is holy, which you are" (I cor. 3:16-17). "Not my will but thine be done" was Our Lord's repeated prayer in the Garden of Olives. He is but praying here as He taught us all to pray in the perfect prayer, the Our Father. To be mindful of this under the aspect of abandonment to God's holy will in the duty of the present moment will bring great peace and joy into the heart of a religious. No one, I think, has ever presented this in finer fashion than Father de Caussade in his book Abandonment to Di-vine Providence. "The present moment is the ambassador of God to declare His mandates. The heart listens and pronounces its 'fiat.' . . . No soul can be truly nourished, fortified, purified, en-riched, and sanctified except in fulfilling the duties of the present 182 dult!, 19 5 4 COMMUNICATIONS moment. What more would you have? As in this you can find all good, why seek it elsewhere?° Do you kno.w better than God? As He ordains it thus why do you desire it differently? Can His good-ness and wisdom be deceived? When you find something to be in accordance with this divine wisdom and goodness ought you not to conclude that it must needs be excellent?" (I, i, 5 and 7.) Finally, there is mindfulness of the greatest of all the virtues, charity. "And the greatest of these is charity." "Love one an-other." This is the new commandment which the Divine Son brought down to Us from the bosom of our Father. This is the law of love. We should be mindful especially of Christ in our breth-ren. See Him there and love Him there. "What you do to these the least of m~rb r/ethren you do unto me." If we were mindful of this there would be an end to harsh and uncharitable attitudes of mind toward others and to rash judgments. Uncharitable talk and criticism would be no more, nor jealousy, nor faultfinding, nor deeds that wound the soul. Mindfulness of Christ in our brethren is most important in a religious family. It makes a heaven of a re-ligious house. "Little children, love one another." ommun{catdons Reverend Fathers : In the November, 1952, number of REVIEW FOR RELIGIOUS I read a communication by Sister M. Immaculata, P.C. (Abbess). I was forcibly struck by this statement. "It is not what enriches us but what effaces us that leads to union with God" (p. 314). This very sentence has ever been and continues to be a positive mental and spiritual stimulus in my spiritual life. It has helped me more than any sermon or conference to conquer pride, especially pride of am-bition. It smoothed many a rough place for me. When pride as-serted itself and all was in a turmoil, this sentence proved to be a sacramental by calming my spirit and restoring peace. I hereby wish to express my grateful appreciation to Sister M. Immaculatao P.C.--TEACHING SISTER. 183 Duns Scot:us, Det:encler ot: t:he Jmmaculal:e Concepl:ion Berard Vogt, O.F.M. JOHN DUNS SCOTUS was born in Scotland in 1266. He entered the Franciscan Order at an early age and pursued his studies at Oxford. One of the more eminent theologians of the thirteenth century, he taught with great distinction both at Ox-ford and at Paris. He was called to Cologne in the summer of 1308 and died there unexpectedly in November of the same year. Duns Scotus is the leader of the Franciscan school of philosophy and theology. It is a historical fact .that popular Catholic tradition for centuries inclined towards belief in the doctrine of the Immaculate Concep-tion, as is evident from the introduction of a special feas~ of the Im-maculate Conception into the liturgy of the Church and from the gradual spread of the feast throughout Christendom. But the the-ologians and Doctors of the Church hesitated to ascribe this beauti-ful privilege to Mary because they found it impossible to solve cer-tain inherent difficulties, until Scotus appeared upon the scene and offered his p~e-redemption solution which p~epared the way for and ultimately was incorporated into the solemn dogmatic definition of the Immaculate Conception. The central difficulty was the Pauline teaching concerning the' need of universal redemption, found in the Epistle of St. Paul to the Romans: "Through one man sin entered the world, and through sin death, and thus death has passed into all men, because all have sinned." Duns Scotus made two important contributions to the contro-v'~ rsy. Admitting that Mary as a descendant of Adam stood in need of redemption because of the sin of Adam, he offered a novel solution to the subtle difficulties which had for so long baffled theo-logians by introducing into the solution of the problem the idea of pre-redempti6n and a distinction between order of nature and order of time. ' The views of the theologians may be stated generally by quoting the following passsage from the Summa of St. Thomas: "If tBe soul ot~ the Blessed Virgin had never been defiled by original sin, I84 gulg, J954 $ DuNSSCOTUS this Would derogate from the dignity of Christ according to which He is the Redeemer of all mankind. It may be said, therefore, that under Christ, who as universal Savior needed not to be saved Him-self, the Blessed Virgin enjoyed the highest, measure of purity. For Christ in no wise contracted original sin, but was holy in His ~¢ery conception . The Blessed Virgin, however, did contract original sin, but was cleansed therefrom before birth." (III, q. 27, a. 2, ad 2.) The Subtle Doctor answers this argument as follows: on the contrary, in defending Mary's prerogative of the Immaculate Con-ception, I am in fact attributing a more exalted and perfect role of redeemer to Christ, inasmuch as redeeming grace Which preserves from original sin is g,reater than that which merely-purifies from sin incurred. Christ was Mary's Redeemer and Mediator more per-fectly by preservative redemption. By preserving Mary from original sin in view of the foreseen merits of His sacrifice .on Calvary, Christ not merely redeemed her, but pre-redeemed her. This implies far greater grace and a far greater excellency of redemption. Scotus thus laid to rest the century-old objections derived from the Pauline doctrine concerning the need of universal redemp-tion, found al?eady with St. Augustine, St. Anselm, and St. Ber-nard, and later with the scholastic doctors. Rightly understood the doctrine of the Immaculate Conception will not offer any difficulty pre~centing Mary's noble prerogative. The need of incurring orig-inal sin, and equally the need of universal redemption by Christ, was not denied by Scotus. Nor did he claim that Mary as a daughter of Adam escaped this universal law. Mary was a d~lughter of Adam, he explained, before she was an adopted daughter of God. Therefore she was subject to original sin and in need of redemption. As a child of A'dam, she would in the ordinary course of events and according to the ordinary course of nature have incurred Adam's debt like other men. But in the order of time God could give her sanctifying, grace at the very moment of her conception. In this way Mary, though a child of Adam in the order of nature, would be made a child of God by the infusion of grace"before original sin could take effect in her soul. Inasmuch as generation precedes sanctification, Mary was a daughter of Adam before she became an adopted daughter of God. Therefore, she must have been in need of redemption, because sub-ject to original sin. But though in the order of our thoughts our 185 BER!kRD VOGT minds may dwell on Mary---conceived first as a daughter of Adam and then sanctified as a daughter of God, this does not imply a pri-ority of time which would demand in the soul of Mary" two succes-sive states, one of sin and the other of grace. There is only in her at the first moment of her existence a twofold relation: that of a daughter of Adam, for which she was indebted to her. human gen-eration, subject to the common law and establishing the debt of sin; and that of a daughter of God, which she owes to the privileged sanctification which protected her from the consequences of the common law find extinguished in her the debt of sin by a special ap-plication of the foreseen merits of the Savior. The Subtle Doctor sums up his views thus: "Mary, then, needed redemption more than anyone else. She needed redemption so much the more, the greater the good conferred upon her. Since perfect innocence is a greater good than remission of sin after a fall, a greater good was conferred upon her (by her Divine Son) by pre-serving her from original sin, than if she had been purified after-wards. Neither was it necessary on that account that Christ should have first suffered, because Abraham was purified from orig-inal sin which was in his person by virtue of the foreseen Passion of Christ." (Rep. III, dist 3, Qu. I, n. 8; ed. Vives xxiii, p. 264.) Duns Scotus exercised enduring powerful influence on the devel-opment and eventual dogmatic proclamation of the doctrine of the, Immaculate Conception. By his historic defense with its luminous definitions and distinctions, e.g., his pre-redemption theory and his suggestion of a distinction between the order of nature and the order of time, the Subtle Doctor cleared the dogmatic ground and greatly contributed to a final victorious solution. Cardinal Merry del Val in a letter to Fr. P. Pauwels, July 4, 1904, says of Scotus that he carried the torch of Mary's non-for-feiture of grace as on the crest of a wave to its ultimate triumph. ABOUT FRAUDS Some people who want to get money without effort are wont to request gifts and Mass stipends in the names of certain priests and missionaries. The victims, real or intended, are often sisters. Some priests whose names have been used in this way suggest that all such requests be refused unless those making the requests. can furnish positive identification. Similarly, we might again call attention to the fact that no one is authorized to solicit subscriptions for this REVIEW, 186 The Apos!:olic School Sister M. Angelicia, C.S.J. AT A GENERAL CHAPTER conducted at the Nazareth Motherhouse of the Sisters of Saint doseph of Concordia, Kansas, in dune, 1953, it was decided that an approach should be made toward the organization of a school for aspirants to the religious life which would be in connection with the mother-house. A committee was appointed to investigate the possibilities of such an organization. The first step taken by the committee was to locate convents or motherhouses to which were attached such schools for aspirants. As indicated in the Catholic Directory, there were sixty-eight mother-houses having schools similar to the type which the community had in mind. For the purpose of gathering information relative to the new project a questionnaire was formulated and was sent to each of these sixty-eight motherhouses. Fifty-seven, or approxi-mately eighty-four per cent, of the questionnaires were returned. The information received was both interesting and enlightening. The questionnaire, together with a digest of the answers, is given at the conclusion of this article. Before taking further steps in the organization of this school, we consulted the local ordinary, the Most Reverend Frank A. Thill, D.D., Bishop of Salina. The project met with his whole-hearted approval, as will be seen later in his letter to the priests of his diocese, as well as in those addressed to parents and their chil-dren. Moreover, since our congregation is a papal institute, and since our constitutions state explicitly that no new works are to be added without the permission of the Holy See, the mother general inquired from an official source whether the permission of the Sacred Congregation of Religious would be needed. She was informed that, in view of the remarks made by Father Arcadio Larraona, Secretary of the Sacred Congregation of Religious, at the 1952 meeting of superiors general in Rome, special permission of the Holy See was not needed for starting this school. A resum~ of Father Larraona's remarks has been made public. Since its contents were very helpful to us, and since it seems to be of vital importance to anyone planning to organize a school for aspi-rants, we quote this resum6 in full: 187 SISTER M. ANGELICIA Review for Religious "Apostolic schools are of comparatively recent origin, the .earli-est of them dating from about the middle of the last century. They have now become increasingly common in religious communities of women, as they are the general practice in communities of men. The Holy See has issued practically no legislation on the organization of such apostolic schools. The S. Congregation is patiently awaiting the guidance of experience. "These apostolic schools are not permitted by the S. Congrega-tion for cloistered nuns, or for religious whose lives closely approxi-mate to that of cloistered nuns. This is not.a real law of the Holy See, but rather a guiding norm, based on Rome's desire to avoid any semblance of pressure when there is question of a vocation calling for such special qualities as those required by the contemplative life. "The S. Congregation regards apostolic schools as internal schools of a religious community. This point is of canonical im-portance in determining the degree of freedom to be allowed the community in the organization and administration of these schools: a) those which do not require any actual signs of vocation to the religious life: b) those which demand at least the seeds of vocation to the religious life; c) those which require signs of a vocation to a specific type of religious life. "In any case, the organization and rules of an apostolic school should not lose sight of the fact that the girls in them are young. The atmosphere as far as possible, shoul~l be that of a family. The apostolic schools should not be turned into a noviciate in miniature. There should be nothir;g to interfere with the full freedom of the candidates in the final determination of their vocation. The pro-gram of studies should not be so highly specialized as to make ad-justment to a different type of life outside difficult. Teach the girls, first of all, to live good Christian lives. No asceticism at ,the expense of the moral law. Avoid~ whatever might even remotely result in deformation of the natural qualities and virtues of the candidates.''I With encouragement coming from every .direction, especially from our bishop, for the opening of an apostolic school by the Sisters of Saint 3oseph, it was thought best to begin,to make it known to the public. Publicity concerning the school appeared in many Catholic papers. The two most important announcements 1Cf. Acta et Documenta Congressu~ lnternationalig Superiorissarurn "Generalium, 1952, p. 274. These remarks on apostolic schoq!s form one part of Father Lar-raona's "Concluding Instructions addressed to the Reverend Mothers General," on the last day of their meeting in Rome, September 11-13, 1952. 188 Jul~,1954 THI~ APOSTOLIC SCHOOL were those ap1~aring in the diocesan Catholic Register. The first of these, entitled "Apostolic School to be Opened in Concordia in 1954," appeared in the November 1'5, 1953, issue of the Catholic Register. Excerpts from this article are as follows: "Concordia.--In the fall of 1954 the Sisters of Saint Joseph will open an Apostolic School in connection with their Mother-house in Concordia. "This preparatory school is intended for young girl's who show signs of a religious vocatio,n and who wish to join th~ Congregation of the Sisters of. Saint Joseph when circumstances permit. It is especially for those aspirants to the religious life who have not the opportunity of attending a Catholic h~gh school or who are placed in circumstances detrimental to a religious vocation. "The mode of life at the preparatory or Apostolic School will be practically the same as that of resident,students at an academy. The young women will follow the regular high school course as prescribed by the State Department of Education. All the advan-tages of the regular high school course will be available to the stu-dents in the Apostolic School . "Work in the classroom will be regularly and agreeably inter-rupted by daily indoor and outdoor recreational activities. The girls of this school will be allowed to return to their families during the summer vacation as Well as Thanksgiving, Christmas, and Easter vacations. "Those interested, .or who desire further information, may write to the Mother General, Nazareth Motherhouse, Concordia, Kansas." Bishop Thill .not only gave his whole-hearted support to the organization of an a~ostolic school but he asked that each parish in the Salina diocese finance the monthly board and tuition fee at the new apostolic school for any deserving girl whose parents could not afford the sum. His Excellency announced simultaneously that he was prepared to accept personal financial responsibility for ten such girls in the school of the Sisters of the Congregation of Saint Joseph of Concordia. Excerpts from the Bishop's letter concerning the school are as follows: "Rev, erend dear Fathers, Venerable Religious, Parents and Chil-dren : ' "Because I simply do not believe there is any such thing as a Divine vocation to embrace the, wrong vocation, I am concerned in a very vital and humane way with the establishment of the new 189 SISTER M. ANGELICIA Reoiew [or Religious Apostolic School by our Sisters of the Congregation of St. 3oseph of Concordia. I have been a priest too long, and a Chancellor and ¯ a Bishop, to be able to see anything desirable or even tolerable in the crushing frustrations and black unhappiness that burden so many men and women in our modern world. "In other words, I want to see the largest possible number of girls in this diocese given the opportunity to spend the critical years of their l~ves in an atmosphere that will help them to put first things first . It does not matter if the girls who enroll become religious sisters or not. Many of them will; but those who don't will have a first-class Catholic high school education, fitting them for places of trust and leadership in the parishes from which they come . "The openin~ of this school will certainly be good news to the pastors of the diocese. I recommend its purpose and its needs to the consideration of all our priests, and I hope they will agree with me in thinking it worthy of our enthusiastic and generous sup-port . "In conclusion, may I say to all of you, priests, people and children, that today's struggle is not primarily and exclusively a struggle against anything at all including even the struggle against bad tendencies and sin. It is, more fundamentally still, a struggle for something. Indeed, it is a struggle to be something, to be another Christ, possessed by the torrent of His life and of His love that alone can save the world. " As this paper is being, written the applications ot: aspirants to the apostolic school are coming in in a very satisfactory manner. If these applications continue they should gealize an enrollment of at least thirty students or aspirants to the religious life when the school opens in September, 1954. The Questionnaire and Replies I. DO. YOU MAINTAIN A PREPARATORY. SCHOOL FOR THE RELI-GIOUS LIFE? Yes, 50; No, 6; in former years, 1. ¯ 3. WHAT IS THE NAME OF YOUR SCHOOL? It is called: ' (A) A Juniorate, 13. (B) A.School for Aspirants, 26. ¯.(C) A Preparatory School, 9. ¯ . . (D). Others? Scholasticate, 1. ¯ Candidature, 1. 190 HOW LONG 'INKS IT BEEN ORGANIZED? Average, 23 years. duly, 1954 THE APOSTOLIC SCHOOL. 4. DO YOU FAVOR SUCH A SCHOOL? YES, 48; NO, 2. IF "YES" GIVE THE MOST OUTSTANDING ADVANTAGES.The most com-mon answers were: (A) "Prepares for the religious life." (B) "Fosters vocations." (C) "Gives members to our community." (D) "Gives a more solid foundation for future religious life." (E) "Our best vocations come from the juniorate." (F) "Because of the great percentage of vocations resulting." (G) "It gives girls a chance to study their vocations in surroundings con-ducive to spiritual life." 5. APPROXIMATELY W~AT PERCENTAGE OF ASPIRANTS BECOME RELIGIOUS? Average, 54%: range, 7% to 100%. 6. WHAT EDUCATIONAL LEVEL DO YOU ADMIT GIRLS? (A) First year high school, 41. (B) Second year high school, 21. (C) Third year high school, 26. (D) Fourth year high school, 26. 7. WHAT IS THE LONGEST TIME THE ASPIRANT IS KEPT BEFORE ENTERING THE POSTULATE? (A) One year, 2. (B) Two years, 4. (C) Three years, 14. (D) Three and one-half years, 7. (E) Four years, 19. 8. WHAT COURSE OF STUDY DO THE ASPIRANTS PURSUE? (A) "The regular high school course," 18. (B) ".College preparatory," 5. (C) "Classical Course," 2. (D) "Academic," 19. (E) "Academic and Commerce," 1. 9. ARE THERE REQUIRED SPIRITUAL EXERCISES? IF SO, OF WHAT DO THEY CONSIST? (A) "Daily attendance at Mass," 50. (B) "Rosary in common," 21. (C) "Spiritual reading," 24. (D) "Morning and night prayers in common," 21. (E) "Meditation," 18. (F) "Vespers," 6. (G) "Attendance at Benediction," 8. 10. HOW MUCH TIME IS GIVEN TO RECREATION? Average number of hours, 2~. WHAT TYPE OF RECREATION IS FOLLOWED? (A) "Indoor and outdoor sports," 44. (B) "S~tuare dancing," 24. (C). "Singing," 24. (D) "Dramatics," I0. (E) "Needlework, card-playing, etc." SISTER M. ANGELICIA 12. 13. WHAT FEE ISCHARGED FOR THE SCHOOL YEAR? $133.93 is the average yearly fee. The fee for one year ranged from ten dollars to four hun-dred dollars. IS THE TUITION FEE REFUNDED IN CASE THE ASPIRANT EN-TERS THE COMMUNITY? YES, 1; NO, 49. ARE INCIDENTAL EXPENSES 'MAINTAINED BY THE ASPIRANT'S FAMILY?. YES, 44; NO, 6. 14. 15. 16. 17. 18. DO THE ASPIRANTS SPEND VACATION PERIODS AT HOME? YES, 43; NO, 2: "PART TIME," 1. (A) Christmas, 41. (B) Easter, 23. (C) Thanksgiving, 21. (D) Summer, 33. ARE ASPIRANTS EXPECTED TO FOLLOW ANY SPECIAL, PRO-GRAM DURING VACATION, PERIODS? IF SO, WHAT? YES, 15; NO, 31. See question 9 for suggested program. ARE VISITS OF RELATIVES RESTRICTED? YES, 39: NO, 7; IF RESTRICTED, EXPLAIN. NO ws~tmg permitted during Lent and Ad-vent in majority of cases. The first Sunday of the month is suggested for visiting friends and relatives. DO YOU HAVE REGULATIONS FOR CORRESPONDENCE? YES, 43: NO, 5; NO ANSWER, 2. ESO THE ASPIRANTS WEAR UNIFORMS? YES, 49; NO. I. SACRA VIRGINITAS According to a news announcement in The Register, the encyclical Sacra Vir-ginitas, which Pope Plus XII issued on March 25, 1954, is now available in pam-phlet form, complete with footnotes, from the NCWC Publications O~ce, 1312 Massachusetts Avenue, Washington 5, D.C. OUR ADDRESSES We have three different addresses. It would help considerably if all who com-municate with us would note them: 1. Business communications, such as subscriptions, renewals, etc., should be sent to: REVIEW FOR REL!GIOUS, 606 Harrison St., Topeka, Kansas. 2. Boobs for review should be sent to: book Review Editor, REVIEW,FOR RE-LIGIOUS, West Baden College, West Baden Springs, Indiana. 3. All other editorial communications, such as ma.nuscripts, questions, letters for publication, etc., should be sent to: The Editors, REVIEW FOR RELIGIOUS, St. Mary's College, St. Marys.' Kansas. 1'92 Apparitions and Revelations: Some Classit:ications Augustine G. Ellard, S.3. IN A PREVIOUS discussion some el~mentary suggestions were offered as to what attitudes one should take toward private ap-paritions and revelations, whether one's own or those reported of others (REVIEW FOR' RELIGIOUS° XIII [3anuary, 1954], 3-12). Now it is proposed to recall some of the descriptive classifications of such 6ccurrences that help one to think more intelligently and clearly'about them. ~[. DEFINITIONS AND DIVISIONS In an apparition a person or object is presented before, the con-sciousness of somebody at a time and place at which that presence is naturally inexplicable. For example, at the baptism of Christ a dove symbolizing the Spirit of God was seen descending from above and lighting upon Him (Matthew 3:16-17; 3ohn 1:32-34). On the same occasion a voice from heaven was heard proclaiming, "This is My beloved Son, in whom I am well pleased.''1 In a revelation in the proper sense God communicates some truth to one I~y way of speech. He does not manifest to one the objective truth itself, as He would in infused knowledge. He does express His ideas on it and thus let one know His mind about it.Of course it is also possible for the Blessed Virgin or an angel or a saint from h.eaven to speak to one. Evidently such an occurrence would be more than natural. Speech need not necessarily be in words; equivalent signs are con-sidered amply sufficient. Apparitions are in some way seen, revelations heard. Either may take place without the other. But they do come together so often that it is logical to treat them both at the same time. When, for instance, Bernadette Soubirous saw the beautiful maiden at Lourdes, she also heard the words, "I am the Immaculate Conception!" 1. Apparitions: Oculqr, In~aginati~e, Intellectual Probably the commonest classification of apparitions is that based upon the faculties involved. Some visions are external, sen, ]New Testament quotations in this article are taken from the translation made by Francis Aloysius Spencer, O.P. (New York: Macmillan, 1943). : 193 AUGUSTINE G. ELLARD Review for Religious ;sible, perceptible to the eyes, ocular. In this case an exterior objective reality of some sort outside of one is simply and literally seen. Thus, for example, Constantine is said to have beheld a cross in the sk~, with the inscriptiori, "In this sign shalt thou conquer!" When many people together perceive an apparition, the presumption is that it is external and really activates the eyes. Such were the appear-ances of Christ after the Resurrection; such also was the vision of the multitude at Fatima. Other apparitions take place in the interior senses and are termed imaginative. They are not imagina~ry, like hallucinations, but real and true in their own way, which, however may be misap-prehended. When one sees something, an image of it is produced not only upon the retina of the eyes but also in the interior faculty that psychologists call the imagination. God could easily bring about such a likeness without there being any corresponding exterior ob-ject present. Nor, if it should be of divine origin, would there be an hallucination and deception. It would convey to the mind in a merely internal way some truth intended by God. The vision granted to St. Peter and recounted in Acts 10:9-16 seems to be of this type. Peter "fell into an ecstasy; and he beheld heaven opened, and a kind of vessel descending, as it were, a great sheet ldt down by the four corners to the earth, in which were all kinds of quadrupeds and reptiles of the land, and birds of the sky." As is evident from the whole story, the apostle learned from this symbolic representa-tion in his imagination that he was to admit Gentiles as well as Jews into the Chur4b. In practice it may be very difficult to differentiate between ocular and imaginative visions, but if they are true and of divine origin it may be of only theoretical interest whether they be the one or the other. A third form of apparition is purely intellectua!~ Some person or. object is presented directly to the seer's intelligence, without the mediation of the eyes or the interior senses. This sort of vision is like that whereby an angel would see things, and therefore it is de: cidedly superhuman. It is also quite an indescribable experien~ce, except ~of course remotely and analogously. Of a vision of this kind St. Teresa wrote: "Jesus Christ seemed to be by my side continu-ally, and as this vision was not imaginary, I saw no form"--that is, it was not represented in her imagination--( Life, Ch. 27 : -Peers's translation, I, 170). 194 dulg, 1954 APPARITIONS AND REVELATIONS 2'. On "'Seeing" God . : ¯ ¯ The great mystics often speak of "seeing" God, as well as of having visions of lesser persons or objects. Hence an immense dif-ference must be noticed between visions that have as their object the Creator Himself, in whatever sense He is said to be seen, and created persons or things. There is all the distinction between having to do with the infinite God Himself or with some finite creature. Mystics "see" God in at least two senses. At times their infused contempla-tive knowledge of Him, which is usually obscure and general, be-comes relatively so clear and definite thht they feel it must be described as "vision" rather than, for instance, as contact. Of con-templative vision St. Thomas writes: "In contemplation God is seen through the medium which is the light of wisdom elevating the mind to perceive divine things, though not so that the divine essence itself be immediately seen" (De Veritate, XVIII, 4). In addition to this and as a particular favor in some cases contemplatives are granted special manifestations of God, or of Some of the divine at-tributes, or of the Blessed Trinity, and these they speak of as "visions of God." Thus Blessed Angela of Foligno, a great Italian mystic of the thirteenth century, describes such visions: "When the most high God cometh unto the rational soul, it is at times given her to see Him, and she seeth Him within her, without any bodily form,and she seeth Him more clearly'than one mortal man can see another; for the eyes of the soul behold¯ a fulness, spiritual not bod-ily, about which I can say nothing at all, for words and imagina-tion fail me. Moreover in this vision the s6ul is delighted with un-utterable'delight, and then she looketh at nothing else save that alone; for this it is that filleth the soul beyond all that can be reck-oned." (Visions and Instructions: ch. 52; apud Poulain, The Graces of Interior Pra~ler, p. 267.) - '. .: 3. Reoelatfons: Auu'cular, [magi'f~ative, Intellectaa[ '" ,o.Like apparitions, revelations or locutions fail into three grou.'ps; according to the faculty to wlqich they are ~mmediately addressed. Some of them include r&l external ~unds'and ate perceivM b) the ~ear. An e.xample from the New Testament is that' of,.tl-ie utterance described in. John 12:28-30. . In a-'talk ~to:~the'.p~ople_ of. Jerusalem shortly before .His: :death Jesus 'said'; ' "'Father;" save Me from. this hour!, But for thi~ very ptirpose.:.I ,came.io this : hour. Father, gl.orify Thy-name! There::came:.theret~bre.a::.Voic'e,:~out of-'heaven., !k,have 'both glorified it,. and. wil.! glorif'.y;:it~:!again.' Thecrowd,, ac~ 195 Review [or Religious cordingly, who stood by and heard it, said that it had thundered. Others said, 'An angel has spoken to Him.' Jesus addressed them and said, 'This voice has not come for My sake, but for yours.' " Other revelations are directed straight to the interior senses and are termed imaginative. In normal communic~ations between "human persons there is a double threefold process. In the speaker there is first of all thought, then formulation of it in words in the phantasy or imagination, and lastly utterance of it with the vocal orgahs. In the hearer the correspohding steps occur in the reverse order: audi-tory perception, representation in the" phantasy, and finally under-standing in the mind. When G6d, or an angel, communicates His ideas, He can skip the first act in the bearer's process and address Him~lf directly to the imagination. This is very~ probably what happened to St. Joseph when an angel of the Lord appeared to him "in a dream-vision, saying, 'Arise and take the Child and His mother, and fly to Egypt, and remain there until I tell thee; for Herod is about to hunt for the Child to destroy Him' " (Matthew 2:13). A spirit, whether divine or angelic, can also impart ideasI directly to one's intelligent:e, and thus we have purely intellectual lodutions and auditions. Lucie Chlistine (a distinguished French mystic, a woman of social position and the mother of several children: whose personal notes, written only for her director, were published under this pseudonym after her'death in 1908), says of a certain intellec-tual communication of this nature that she received: "Whilst at prayer this kind God deigned to fi!l my soul with His light and said to me interiorly: 'I myself am the glory.' . . ; The divine words. ,carry with them an ineffable unction by which the soul recognizes in some manner the voice of God. Moreover, they impress them-. selves forcibly upon the soul and operate what they utter. I had ob-served this before I read about it. These interior accents cannot bear any comparison to those words which sometimes are formed ~y the imagination." (Spiritual Journal of Lucie Christine, pp. 24-25.) 4. Special Terminology 9f St. dohn of the Cross St. John of the Cross has a classification of supernatural "lwords" and a peculiar terminology, for them that are original. Since his divisions and his ways of naming them are very often re-fer~ ed to, one .who wishes to be well-informed in the field should know them. With respect to "supernatural locutions, which are apt to come to the spirits of spiritual persons without the intervention" 196 duly, 1954 APPARITIONS AND REVELATIONS of any b~dily sense," he writes: "These, although they are of many kinds, may,. I believe, all be reduced to three, namely, successive, for-mal, and substantial" (Ascent of Mr. Carmel, II, 18; Peers's trans-lation, I, 208): "Successive words" are not really language coming from another person, as St. ,John himself explains in what immedi-atel~ follows; they are nothing more than words formed by certain people in the depths of their own personality while in a state of pro-found recollection. In.such utterances one is rather speaking to one-self. "Formal words" do come from somebody el'se, and outside of periods of recollection as well as within them. St. John adduces the example of the archangel Gabriel who spoke to the prophet Daniel about the coming of the Messiah. "O Daniel, [ am now come forth to teach thee, and that thou mightest undersand . Seventy weeks are shortened upon thy people, and upon thy holy city, that trans-gression may be finished, and sin have an end . and everlasting justice may be brought; and vision and prophecy may be fulfilled; and the saint of saints may be anointed . " (Daniel, 9:20-27.) "Substantial words" are those that promptly and vigorously effect jtist what they express; thus, for instance, if one were overwhelmed with fear and God should say, "Fear thou not!" one "would at once be con.scious of great fortitude and tranquillity" (Op. cir., I, 219) . 5. Reoelations: Public and Pr~'oate Of all the distinctions to be made between revelations the most important by all means i~ that beween public and private revela-tions. Public revelation is that which was made long ago, meant 'for mankind generally, and entrtisted to the Church.It is a primary purpose of the Church to guard, interpret, and proclaim to all the truths of this revelation. It originally came into the world from God through the prophets and especially through Christ and the Apostl'es. All other revelations are termed private., even though in par-ticular respects they may take on a very popular character. " They are indeed messages from God, or at least from some sacred person. They hre not addressed directly to the Church as such, and they never :become a part of the deposit of faith. One could not accept them ~ith "divine and Catholic faith." Certain apparitions and revelations of the Blessed Virgin cutting in the nineteenth and twentieth centuries have attained con- ~iderable importance in the 'life of the Church. The use of. the 197 AUGUSTINE G. ELLARD Reoiew for Religious Miraculous Medal goes" b~ack,: tb.'i'fii~i~earahces.~of' the Mother° of' G'6d . to-SiSt&~Catherine Labour& of the Daughters of Charity, in the year 1830 at ¯Paris. Everybody knows about Lourdes, and now also Fatima. Another case that became famous in France, but is less well known generally, is that of La Salette. Near La Salette, in eastern France, in the year 1846, two children, Melanie Calvat, a girl of fifteen, and Maximin Giraud, a boy of eleven, affirmed that they had seen "a beautiful lady" while engaged in watching some cows near a stream. They received a message from her to be con-veyed to all the lady's people. It inculcated the necessity of doing penance and of leading a good Christian life. Also each of the chil-dren was entrusted with a special secret. Eventually these secrets were transmitted to Pope Pius IX. Over this vision there raged for a considerable time a great controversy. Finally, after careful in-vestigation, it was officially approved in 1851 by the Bishop of the Diocese of Grenoble. On .the occasion of the centennial celebration it received a certain papal confirmation in a letter sent by Pope Pius XII to the Superior General of the Institute of the Missionaries of La Salette. II. FATHER STAEHLIN'S OBSERVATIONS Not lohg ago the Spanish Jesuit, Father Carlos Maria Staehlin, published in Razon y Fe (1949, vol. 139, pp. 443-464; 546-562: vol. 140, pp. 71-98) the results of an elaborate study of apparitions and revelations as they have taken place in the history of the Church during the last 150 years. 1. The Two Currents First of all, Father Staehlin points out that in this record two currents of apparitions and revelations are to be distinguished: the m~jsticaland the non-ro~lsticali The first current is observ~ible in men and women who were favored with the central phenom~hon of mysticism, that is, infused contemplation. Typically this line is exemplified in the saints, or at least in very hMy. persons of mature .age. In these people, there-fore, were to be found both a sup.erior form of mental prayer and a high degree of virtue. At times, and in some cases only, to increase their ¯intimacy with God they were .granted apparitions of various sacred persons or things. Re'velations given in connection with such apparitions are of course private, and .may also be:.,calied particular. In'th~ lives:of: the saints there occurs also at/other kind of revelation that may be termed social. It is meant mor~ for the. good of nu- 1'98 du1~,1954 APPARITIONS AND REVELATIONS merous other persons than for the advantage of the individual re-cipient. The .communications concerning the Sacred Heart made to St. Margaret Mary and those of the Blessed Virgin at Lourdes ex-emplify this social type of private revelation. 2. Apparitions to non-M~tstics The second general current comprises those cases in which the persons favored with visions are nbt mystics. Oftentimes they are children. These visions reported by non-mystics seem to be sea- ;onal, tending to occu'r in the spring and summer months, between March and October. The recipients are usually uneducated'persons; nearly always wbmen or children, and girls-~rathe~'than 'boys.When a man sees a vision he is .apt to-be in the "company of a woman;-ahd kbe sees more than he does. If the,seers be~children, one or-mbre of them often enough'has a ~ather who drinks heavily. There seems to be a certain" tendency for these apparitions to follow the la~sical type of Saint Bernadette-or the more recent pattern set by the chil-dren at Fatima. In a few cases the effect upon the religious life of the community or even of the Church has been very great: but as a rule, no matter how great the excitement at first may be, the total result is not impressive. Manifestations in which Christ appears are more often within doors, whereas those of the Blessed Virgin are more frequently ob-served in the open air. Since the time when devotion to the Sacred Heart became widespread apparitions in which Our Lord figures tend to focus upon His heart. Strangely enough, when the place is in the vicinity of the Blessed Sacrament there is usually no connec-tion between it and the apparition. The appearances of the Blessed Virgin taking place outdoors do not generally present themselves abruptly: they are introduced by some sound or sight that does not naturally fit in with the circ.umstances, but attracts attention and prepares for what is to come. ~° 3. Zones and Periods "" Looking over lists of apparitions that have been reported one can easily discern certain zones, or parts of the world, and periods of time, in which they are especially numerous. Staehlin refers to one zone, without however naming it, °embracing some twenty villages, in which there was, as it were, an epidemic outbreak of visions. In Belgium in the single year 1933 there was a comparatively large number of them; Staehlin lists the places and dates for eighteen, and says that the enumeration is far from complete. 199 AUGUSTINE G. ELLARD Reoieto for Religiou.s 4. Constellations It is also noticeable that apparitions tend to occur in constella-tions, that is, in groups with a certain unity of place, time, and sub-ject- matter. Numerous minor occurrences of this kind cluster around one that is of major importance and renown. Thus a full critical account of the origins of Lourdes would chronicle many visionaries and visions besides St. Bernadette and her experiences. She is the one whose claims have been approved, both by the Church officially and by the common assent of the faithful, and she is the only one who was canonized for her virtues. But there were other persons who reported having seen apparitions at about the same time and place. For the names of some of those who Said that they had had such visions and the places and times at which they occurred, see Staehlin, volume 139, pp. 555-56. It is said that at Fatima also there were other apparitions beside~ those to the three little shep-herds. 5. Multiplication Multiplication is another mark that Staehlin observes in his study of apparitions. Once a particular vision is recorded in the literature it is apt to be repeated. The following is an example. In Agreda, Spain, in the seventeenth century there was a Franciscan ab-bess named Maria de Jesus. Continuing the work begun by the famed visionary St. Bridget of Sweden, namely, completing the Gospel accounts from private revelations, Maria wrote the celebrated and highly controversial book called The Mystical City of God. It is a history of the life of the Blessed Virgin. .Because of its ques-tionable character the process for her beatification which had been begun was discontinued. Mother Maria recounts in great detail this incident from the passion. When Jesus had been fastened to the cross and the soldiers wished to clinch the nails, they were about to turn Him and the cross over, thus leaving Him with His face on the ground. His mother, unable to bear the thought of that additional cruelty and indignity, most earnestly besought the Eternal Father not to permit it. Accordingly He sent angels at once who supported the overturned Jesus and cross in the air above the rocky ground while the executioners hammered back the nails (Part II, Bk VI, .Chapter XXII, n. 1386). In the next century, after Mother Maria's work had become widely diffused among the. devout nuns in the convents of Spain, Sister Joan of the I.nca.~.n.~tion, of .,t.he Discalced Augustinians in 2OO July/, 1954 APPARITIONS AND REVELATIONS Murcia, had a strikingly similar vision, reported in very much the ~ame way. In our century Sister 3osefa Menendez, of the Spanish Religious of the Sacred Heart, whose book Christ's Appeal for Love i~ making her increasingly well-known just at present, also saw in a vision and reports exactly the same incident. (For the original wording in all three cases, see Razon y Fe, 1949, vol. 139, pp. 559- 560). - 6. Four Patterns It is not difficult to observe that even those apparitions which seem original or at leas.t have no particular connection in time or place tend to follow certain definite patterns. Of these Father Staeh-lin distinguishes four: namely the reformatory type, the pastoral, the innovating, and lastly one representing the passion of Christ. The first two, the reformatory and the pastoral, inasmuch as they involve prophecies regarding the future, may be termed apocalyptic. The third and fourth, introducing something new or somehow reproducing the Passion, are of a .more devout form. Apparitions falling into the reformatory pattern may be de-signed to change either religious or political conditions. In times of stress and strain in Church or state there is wont to be an excess of them. A typical apparition seeking reform in religious matters would first point out the tragedies and calamities that afflict the Church. Then the cause would be indicated, for example, the faults of the clergy and religious men and women. An exhortation would follow urging them to do. perian~e and again take up the fervent pursuit ~of virtue. Finally the happy results would be depicted in glowing colors. ~The Church and civil society are al.ways laboring under great evils or dangers of them; some reformatory movements are always in progress; some of .the troubles disappear in time; and in a few respects at least there is positive change for the better. If the prediction is not completely verified, one can invariably say either that not enough effort toward penance and amendment was made or that the rest of the prophecy is still to be fulfilled. The pasoral pattern of apparitions is the one with which we are all most familiar. Popular devout literature and th~ conversations of pious people thrive on it. Such appearances, which are said to be very numerous, tend to conform to this broad scheme: some chil-dren, playing outdoors, unexpectedly notice a sight or sound that att~rac.ts or directs their attention. Abov.e the branches of a tree or in a.~;clearj,g they notice a white feminine figure, they are addressed by 20,1: AUGUSTINE G. ELLARD . Reoiew for Religious it, am:l finallyo.tbey are invited to return to' the site on subsequent days. Soone~ or later the figure makes itself.known as the Blessed Virgin, and eventually she manifests some secret or other to the young seers. Sheoften requests that a shrine be erected there and promises a miracle to give divine assurance for everything. There is a message that is to be made public (an example, therefore, of a revelation that is private, but with a social purpose): the good should do penance and pray more for mankind. At last somethi.ng takes place which is in.terpr~ted as the miracle. Evidently the ap-paritions at Lourdes. and Fatima fire outstan, ding examples and models of this pattern. These two are also among the very, very few that have been approved and that have achieved importance. Scores, if not hundreds, of others, have created only a local or a passing stir among the people. _New devotions' are usually the object of the next, the inno-vating, type of visions. In her attitude toward these the Church is likely to be much more severe and critical, and the reason is that novel forms of religious practice very often imply notions that are wrong or dangerou.s°to the faith. In 1937 a decree against certain n6velties was issued b~" the Holy Office. "Everybody knows that such new forms of Worship and devotion, sometimes ridiculous, very often a useless imitation of similar devotions already legiti-mately established, or even a corruption of them, are. multiplled from day to day and widely propagated among the faithful in sev-eral places, especially in these latter times, to the great surprise and bitter reproach of non-Catholics" (Acta Apostolicae Sedis, XXIX, 305). It is easy for certain devout souls to feel inspired to insti-tute, say, a new scapular or a nea, v ~et of Fridays or Saturdays in honor of the~'r favorite celestial"patron. Apparitions of the fourth pattern represent the passion and crucifixion of Christ. Some of the seers who witness them are stig-matics. Anyone somewhat conversant with devotional literature will know of examples. A notable recent case is that of St. Gemma Galgani (1878;1903). So much for the observations of Father Staehlin. III. NEGATIVE TYPES 1. Diabolical Apparitions Besides apparitions or revelations from the mansions of heaven, there are of course others that come from the dungeons of the nether regions. In gent~ine cases these are really and truly supernatural in, 202 July, 1954 APPARITIONS AND REVELATIONS the sense of being beyond the possibilities of visible nature. The lives of the saints contain many instances, and therefore the sanctity of the human person concerned is no proof that his or her super-normal experiences are all good. Of these appearances some are at once and clearly diabolical; they are generally of a terrifying naturd. Others seem at first to be holy and conducive to piety, but they are always deceptive, and sooner or later manifest indications of the evil tendencies that they subserve. At'a certain period in his life and at hours when he should have been studying, St. Ignatius used to ex-perience visions that seemed to make for devotion and prayer,/but eventually he noticed that it was always at the wrong time and place, and he concluded that what he was seeing was a temptation rather than a grace, and really something designed to distract him from God's work. Besides_preternatural appearances that emanate from the evil spirits there are others also which are in reality natural, but mistakenly attributed to evil spirits. 2. Hallucinations and Illusions A distinction relevant to apparitions and revelations that is hu-miliating and unpleasant for subjects, but nevertheless of prime practical importance for their directors and everybody else who has anything to do with them, is that between authentic and apparent manifestations of the supernatural, or, in other words, between the really miraculous and hallucinations or illusions. In hallucinatio.ns one judges that he sees or hears something that is simply non-existent; there is not even a good foundation for the mistaken per-ception. Illusions are false interpretations of something that is true and objective; for example, a man suffering from delirium tremens sees a stick and takes it to be a snake. Th~se aberrations .of tile mind can in some cases have a very close resemblance to truthful judg-ments. A perfectly balanced person may be deceived in a particular case, and the most acute discerner of spirits may find it exceedingly difficult to make the appropriate distinctions with assurance. Hence the great necessity of exercising extreme precaution in pronouncing upon any occurrence that has the semblance of the supernatura~l. Not long ago a certain French doctor and psychologist wrote a study of "interior words." It was based par.ticularly upon. a num-ber of books published in recent years 'arid purporting to give pri-vate divine revelations or locutions. Of his whole investigation he gives the general conclusion as follows: "These reflections, suth as they are, allow us to see in many cases of 'interior words' a natural 2O3 AUGUSTINE G. ELLARD Review [or Religious psychological mechanism, independent (inasmuch as it is a process) of'the religious character of their content: a mechanism of projec-tion, of compensation, of mental dialogue expressed in language. The classical criteria~ conformity to the teaching of the Church, sanctity of life, quality of charity, submission to the magisterium of the Church, are evidently indispensable. It seems to me that they are not sufficient. Is it not proper to consider as well whether a natural ex'planation cannot account for them, in whole or in i0art?" (Vie Spirituelle, Supplement, May 1953, 165-175; Dr. Suzy Rousset, " 'Paroles interieures'--remarques'psychologiques.P"e)r-haps, therefore, modern psychologists and psychiatrists capnoint out the precise mechanisms and processes which explain the fact, long ago noticed by SL. 3ohn of the Cross, that a devout person may seem. to hear God speaking to him interiorly, whereas in reality the person is talking to himself through his subconsciousness. The distinguished contemporary Carmelite authority in "spir-itual theology,"' Father Gabriel of St. Mary Magdalen, has made a special study of visions and revelations, and published the results in a work devoted exclusively to that subject, Visions and Revelations in the Spiritual Life (1950). Toward the end of this work he em-phasizes the point that the old rules for the discernment of spirits do indeed indicate whether a movement of soul or what .seems to be an interior locution is good or bad and whether it is ultimately from the divine spirit or the diabolical spirit, but they do not enable one to judge that, if it be from God, it proceeds from Him preter-naturally rather than naturally. What appears in consciousness as a divine locution may be from God and may be a great grace, but, from these rules alone, we are n6t justified in concluding that it comes from Him in the special way characteristic of revelations in the proper sense. "In the present state of the psychological sciences, in view of data which may be reasonably expected, it must be main-tained that the mechanism of the interior voice may sometimes be natural. Unless we succeed in disproving this hypothesis, we can-not cor~clude that God has certainly intervened" (p. 119). A devout soul can write a whole book, all of it most excellent spiritual doc-trine and seemingly dictated to the writer by God h'imself. It can be most conducive to one's advance in sanctity, or to that of others. Nevertheless the whole product may be really due tO the processes of nature and grace, and may not require any miraculous intervention from God. ,204 duly, 1954 BEATIFICATIONS, 1951 -I 952 3. Fraudulent Reports In addition to genuine apparitions there are some that are simply fraudulent. A person may gain notice and admiration and perhaps even many other advantages by acquiring the reputation of being in direct and supernatural communication with the powers of heaven. Moreover prestige and profit may accrue to places where appari-tions have been reported, and men seeing the commercial possibili-ties may, in good or bad faith, help promote the popular interest and excitement. A subsequent paper will consider certain practical problems that arise when one has become, or at least seems to have become, the re-cipient of apparitions and revelations, and also when one reads about those that are said to have been granted to other persons¯ E eatit:icatlons, 1951-1952 Pope Pi~s X, who was solemnly canonized, May 29. 1954, was born in 1835, died in 1914. He was the first Pope since St. Pius V (died, 1572: beatified, 1671: canonized, 1710) to be raised to the honors of the altar. An account of the pontificate of Pius X, as well as a table of important dates, was published in the May, 1954, number of the REVIEW (pp. 114-24). This account, written by the Archbishop of Madurai, was first published shortly after the beatifi-cation of Pius X, which took place on June 3, 1951. On the occa-sion of the beatification, Pope Pius XII said of his blessed predeces-sor .' "Through his person and through his work God wished to pre-pare His Church for the new and arduous tasks that awaited bet in the troublous future; to prepare in time a Church at one in doctrine, firm in discipline, et~icient in her pastors; a generous laity, a people well instructed: a youth sar~ctified from its first years; a Christian conscience alert to the proble, ms of social life. "If today the Church ofI God, so far from retreating before the forces that would 'destroy all spiritual values, suffers and fights, and through dlvlne help advances and redeems, it is due in great part to the far-seeing action and the holiness of Plus X. Today it has be-come clear thSt his whole pontificate was directed according to a divine plan of love and redemption, to prepare souls for the very 205 BEATIFICATIONS, 1951 - 1.952 struggles we are facing, and to ensure victory for us and for the fu-ture." The foregoing translation is taken from The Clerg~t Monthlt.t, XVI (duly, 1952), 227. We are indebted to the same publication for the following accounts of others who were beatified in 1951; also of those beatified in 1952. Blessed Atberic Cresc[telli: born, 1863: died, 1900; beatified, Feb. 18, 1951. Of the Foreign Missions of Milan. He was cruelly martyred during the Boxer rising after twelve years of self-sacrificing work in the China mission. In his case, as in other cases, the Holy Father remarked, "Martyrdom is but the cr6wning of an entire life of daily heroism and of continual compliance with the will of God." Blessed Francis Anton{ Fasani: born, 1681; died, 1742; beati-fied, April 15, 1951. A Franciscan Conventual priest. He spent thirty-five years in his native town of Lucera, 'teaching the young friars and then governing the convent and the province of his order, combining with these offices an intense apostolic and charitable ac-tivity. He liked to recall his humble origin, and among the poor who crowded the door of the convent for their daily bowl of soup, with filial respect and love he acknowledged his mother, "the poor Isabella." Blessed Joseph Diaz Sanjurjo, O.P., and tuaent~l-four coropan-ions. Beatified, April 29, 1951. In Tonkin, during the bloody persecution of 1856-1862 under Tu-Duc, thousands of Christians were cruelly tortured and put to death. One group of four was beati-fied by Pius X on April 15, 1906. The cause of another 1,288 was introduced in 1917; and from among these a first group of 25 has now been beatified: 2 bishops (Spanish Dominicans), 4 native priests (2 Dominicans and 2 Tertiaries of St. Dominic), and .19 Christians of every class of society. Blessed Placide Viel: born, 1815; died, 1877; beatified, May 6, 1951. One is deeply struck, said the Holy Father on the occasion of her beatification, by "the contrast between the temperament, the character, the antecedents of this little peasant girl--shy, awkward, without instruction, without the least experience of life in the world --and her career of exceptional, not to say unique, activity." Out of seemingly unpromising material God's grace fashioned an out-standing personality. Placide Viel was the daughter of a Norman farmer. When eighteen, she joined the young and struggling Congregation of the (Contin.ued on Page 214) 206 Spirit:ual Opia!:es Joseph P. Fisher, S.J. TWO of the most fundament.al and most consol!ng truths of the spiritual life are that the will of God is man s peace and that the providence of God is most loving. Practical acceptance and living out of these truths has brought and will bring many to holi-ness. There can be no sanctity where a person has no "devotion" to the will of God and little trust in divine providence. While all this is true, there is another side to the question, as there is to mbst questions. And this "other side of the question" has some impor-tant relevance to both the private and social lives of religious. Wrong understanding of these great truths can bring about great personal and great public harm. The pagan Lucretius in that terrible line, "so great a mass of evils has religion been able to foist upon ~nan-kind," fixed in a few words the awful effect of religion gone bad. Perhaps it would be well to listen to a pagan, ancient or modern, present his picture of a Christian and the will of God. -Thus then would our pagan speak: "If Christians live according to the faith that is in them, for them the will of God is the end of life. In all things great and small a Christian must love and do God's will and bear patiently whatever God allows to come into his life. If he is sick, that is God's will and he must bear sickness patiently and even gladly if possible. If there is a drought and the crops fail, that too is God's will and a true Christian must bear it without complaint. If in God's providence a man has been born into a poor family, that is for his best and he should worship the strange ways of divine provi-dence. If a working man cannot find employment, that is God's will and he must submit humbly--remembering that God cares for the birds of the air and the lilies of the field. If taxes are high and there is much corruption in government and unequal distribution of wealth, God has permitted these things, and His will must be rev-erenced. If the children are starving and the wife is sick and there is no opportunity for work, God has seen fit to allow that and man must meekly accept His will." Truly religion thus pictured is the opium of the people. Man~s urge for ~elf-preservation, for the advancement of his family, for his well-being in this life is stifled. He is made the pawn of priests, 207 JOSEPH [9. FISHER Review for Religious he is made a slave of inaction. Religion;has bound him hand and foot and made him a completely useless citizen of the state. We may now imagine an objector adapting the above picture to fit a religio,us more directly. To a religious God's will is especially dear. It should be his meat and drink. Only by complete aban-donment to the divine will can he lead his life as he should and reach' sanctity. Heshould hav~ ~o desire of his own but should will only what God wills. When he has come to such conformity, then only will he have true peace. So when sickness comes, em-brace it patiently, eagerly. It is a dear possession. Hold on to it as to a loving gift from God. Become a victim of the divine good pleasure. When failure comes, do not run from it; it is God's will and hence a blessing. When you are misunderstood, called to task unjustly, do not complain; this is God's will. Adhere to it. No matter what comes into your life, ~t is God's will. Be satisfied with it and it will sanctify you. The consequence of carrying out the foregoing "ideal" to its logical conclusion would be this: a sick religious holds on to his sickness as the will of God and does not try to rid himself of it; a struggling religious sees impending fdilure coming and welcomes it as God's will; a sincere religious finds himself the subject of petty persecution and, convinced it is God's will that he bear it, does so, when it is driving him to distraction. Even if the ordinary Catholic and ordinary religious do not see the speculative answer to the difficulty just proposed, in practice they solve it for the most part themselves. But it would be well if they understood the theory too. Certainly it is God's will that a Christia~i accept with patient resignation his lot as a poor man, the sickness of his children and wife, the lack of employment and such-like hardship. That is one thing. But it is quite another to give the impression that he may not and even ought not do something about righting the situation. To speak as if the .will of God ends with patience and resignation under adverse circumstances is to make something of a caricature of the divine will. It may be presumed that God wants something done about an unjust condition. If unscrupulous men have by their c~imes forced a man into an unjust condition, far fr(~m its being true that he ought to be content to re-main in such a condition, the man may be bound in conscience to do what he can to right the wrong. The truth then is this: in such cases a man has to accept with patience and resignation the existing condition as at least permitted by God, but he has to work with en- 208 Julq, 1954 SPIRITUAL OPIATES ergy to bring about the just order which God primarily wills. So the mark of the true Christian is not to accept willy-nilly whatever untoward event the providence of God allows to befall him, and to rest there; but rather, even while conformed to the divine will, calmly to set about bettering the situation when that can be done. There is plenty of room for the practical application of this prin-ciple in our modern world, where there are many cases of unjust and inhuman living conditions that call for reform. As for the religi6us, certainly he ought to hold the will of God dear. And certainly he ought to become as conformed as possible to the Will of God. But he ought to know what is and what is not the will of God. God's will is not necessarily that he remain sick if he becomes sick. When he is sick, of course he ought to see in this illness God's will and endure it patiently, but he also ought to realize that it may be God's will that he use some means to insure recovery. If he has a rule--as most religious have--to the effect that he should take proper care of his health, then this would indi-cate God's will in the matter. And certainly superiors consider it understood that their subjects do what they reasonably can to pre-serve their b~alth and to retrieve it as far as possible when it is lost. This again is an expression of God's will. The same principle holds in the case of failure and blame. A good religious accepts in a spirit of resignation such trials permitted by God but it is often clear that the same divin~ will wants the re-ligious to do something about rising from the failure or removing the blame. One's vocational-ideal is the surest means of diagnosing, so to speak, the divine will in any particular matter. What my vocation demands of me, that for me is clearly God's will. It hardly has to be pointed out that the conception of divine providence implied in the objection given above is faulty. There are plenty of people who think of the providence of God as a guarantee of an easy way through life here on earth. One will be able to live, 'they dream, as the birds of the air and the lilies of the field. God's providence will ward off financial difficulties, sickness, death of the young--all th~ hard things of life that test a man's belief and hope in God. To see their mistake, these people need only to consider. God's plan for human life, rather than their own imaginings as to what it is to be. A frequently repeated illustration will make the point clear. A provident father is not one who gives his child all he asks or all the child thinks is for his good. Children, even older children, frequently have a very poor idea about what serves' their 2O9 aosi~p~t p. Fis~ true good. A young child might want to play with a sharp, shiny knife, but no one would consider the father good who gave in to the child, no matter what kind of squall was raised. Children used to dislike school. Even though they raised a fuss and said their parents and teachers were cruel, a good father, foreseeing their needs be~ter than they, would insist that they continue their schooling. Tb'e father knows the end in mind and he knows the means to the end. And frequently the best means are the most repellent to the young. In this, grown men and women are often like children. God their Father knows better than they the end of human life and the best means to get there. Frequently these means look very harsh to God's children, but our good Father does not let this deter Him from doing what is really best for His sons and daughters. God wants our true good more than we do ourselves and He knows what it is and how to obtain it. Trust in His directing and loving providence is the only proper attitude on our part. God's providence over men is, therefore, not apampering provi-dence. Rather it is strong and it demands strength. We are taught this in the life of Our Lord when He was tempted by the devil, first to a distrust of divine providence--"command that these stones be made bread": and then to a rash and presumptuous demand 'on providence--"throw thyself down." Our Lord's answer to Satan teaches us the proper balance in,our attitude toward divine provi-dence: "Not by bread alone does man live"--man's end is not temporal but eternal: God provides what eventually best leads to our eternal happiness. Hence we must trust that all things work unto good for those who love God. "Thou shalt not tempt the Lord thy God"--we should not presume on divine providence according to our own ideas of what is good for us. Such presumption would surely lead to disappointm.ent and distrust and at first to lack of private enterprise and then to trust of self alone. Only, therefore, when the Catholic doctrine on the will of God and providence is misunderstood and exaggerated does it make spir-itual opiates of these truths. Religious obviously in their own lives and in their dealings with externs should be mindful of these very consoling doctrines, but mindful in such a way that they do not give a basis to critics for the charge that the doctrines stifle the true life of man. Rather they should evidence by their lives that these great truths are springs of life more abundant. 210 To All t:he Saint:s in No-Man's Land George Byrne, S.J. W~E CANNOT imagine a bishop in our days addressing a letter to "All the saints that are in Chicago"! St. Paul would" have done it; indeed, be might more reasonably have ex-pected to find them in Chicago than in pagan Rome "delivered up to shameful affections." Yet to us the word "saints" suggests a no-man's land, reached by hardy explorers and possessing a climate of rarefied atmosphere, which only men of superhuman constitution can breathe. Doesn't the Church reserve the title for her heroes and look for miracles to confirm her choice? There must be a misunderstanding somewhere. Either St. Paul was using a little flattery, like the politician appealing to the "keen intelligence" of a stupid crowd, or we have failed to grasp his meaning. We may at once admit our failure: flattery was not a Pauline weapon. He knew what man .was: but he had a clear vision of what man should, and could, be: "To all that are at Rome ¯ . . called to be saints." On the one hand St. Paul might quarrel with our title, in "No- Man's Land," insisting that it should be "Every-Man's Land"; on the other hand, he could accept it, as true to his own words to the Ephesians: "He chose us in him before the foundation of the world that we should be holy and unspotted in His sight in charity." The choice was made in "No-Man's Land." It was made in God's kingdom: "In the Father's house of many mansions"; in the climate of "pure love," an atmosphere truly so devoid of all breath of dis-ordered self-love that no man could live there if not strengthened by a power more than human: "for man shall not see Me [God] and live." Plato and Lo~e Not one of us would say to a friend, "You are unlovable, as you are incapable of love." Does any young couple, pledging a love "till death do us part," think for a moment that they do not know what it is to love? Yet the divorce courts are a sad witness to their ignorance. Love is a beautiful thing, a strong thing. It is not pas-sion, a fitful outburst to grasp for self the pleasure of a passing urge. ,211 GEORGE BYRNE Reoieto t~or Religious "Love is as strong ag dearth . . . many waters cannot quench love." In spite of his cold intellectual outlook, Plato did not fail to see the elevating power of love, even amongst his crude pagan gods. In his Symposium (197) he, wrote: "He whom love touches walks not in darkness . . . Love set in order the empire of the gods--the love of beauty, as is evident, for with deformity Love has no concern. In days of old, as I said, dreadful, deeds were done among the gods, for they were ruled b.y Necessity, but now since the birth of Love, and from Love of the beautiful, has sprung every good in heaven and earth. Therefore, Phaedrus, I say of Love that He is the fairest and best in himself, and the cause of what is fairest and best in all othe~ things . . . He is our lord, who sends cou, rtesy and sends away discourtesy, who gives kindness ever and never gives unkindness; the friend of the good, the wonder of the wise, the amazement of the gods; desired by those who have no part in him; parent of delicacy, luxury, desire, soft-ness, grace, regardful of the good, regardless of the evil . . . glory of god and men, leader best and brightest, in whose footsteps let every man follow, sweetly singing in his honour and joining in that sweet strain with which Love charms the souls of gods and men." As we .read the words of the tSagan philosopher, we approve. We can even fancy that a fold of Love's mantle rests on us. Even "those who have no part in him," as Plato said, desire him. No one is willing to admit that Love has no message for him, or that Love's message is Utopian! Sainthood and Love Why, then. is the call to "Sainthood" treated.as if it were a call to Starland, where ordinary mortals cannot dwell? It is so treated: we have only to suggest that Tdm or Harry, down the street, are, "holy," to draw a smile, in which Tom and Harrywould be the first' sharers. Yet they would be the first to resent being called un- Christian, or being taxed with lovelessness. They, and those who, with them, call themselves "ordinary Christians" forget that' a call to."ordinary" Christian life is not the Master's call. "Be ye perfect,~ as your heavenly Father is perfect," is addressed to all. The re-ligious life is called a "state of perfection" because, on the negative side, many obstacles found in the world are removed; and, above all, on the positive side, every means is at our disposal "to develop the supernatural life in our souls. The great variety of religious congregations in the Church is determined by the nature of the 212 dul~t, 1954 To SAINTS IN NO-MAN'S LAND work to be accomplished for the Kingdom of God and the different talents of the workers. But all religious.congregations pu~ love, true charity, in the foreground. In the words of St. Ignatius, "the interior law of charity and love" must be the animating principle of every religious constitution. Without the inner working of the Holy Spirit of Love, - external rules couldlead only to formalism. In God's creative plan, Iove and sainthood are identified. Let us repeat St. Paul's text: "He chose us in him [i.e., in Christ] before the foundation of the world, that we should be holy and unspotted in His sight in charity.". St. John puts it more emphatically: "Every one that loveth is born of God, and knoweth God. He that loveth not, knoweth not God: for God is charity." "'Love IS His Meaning" In one of the mo~t beautiful books written, Revelations of Divine Love, Juliana of Norwich, tells us that the afiswer to her query of the meaning of all was: "Wouldst thou witten the Lord's meaning in this thing? Wit it well: Love was his meaning. Who shewed it to thee? Love. What shewed He thee? Love. Where-fore shewed it He? For Love. What shewed He thee? Love. Wherefore shewed it He? For Love. : . .And I saw full surely in this and in all, that ere God mhde us He loved us.~ .In this love our' life is everlasting. In our making we had a beginning; but the love wherein He made us was in Him from without beginning: in which love we have our beginning." Our earliest catechism lesson taught us that we are made to the "image of God." Perhaps the lessons passed all too quickly to "duty" as the rule of life. There were the commandments--only ten; but, as we turned the pages, the details grew; and our young lives seemed hemmed in by a solid hedge of "don'ts." A doctor of the law captiously .asked Christ: "Which is the great command-ment?" He little expected the answer: there is really only one-- Love, reaching to heaven, and pouring itself out on earth. The greatness of man is being an image of God; the image of God is in his soul. In what ultimately is greatness of soul found? St. Jerome aptly drew the distinction between philosophy and re-ligion. "Plato," he said, "located the soul of man in the head; Christ located it in the heart." In a word w~e have the difference between the "clever" man and the "saint." Few can be outstanding as philosophers; there is no limit'to growth in love. The.Immacu-late Mother mounted the hill of Calvary with Mary Magdalen; the_ 213 ' BEATIFICATIONS, 19 5 1 - 1 9 5 2 Review/:or Religious peniten't thief confessed, with St. John, that God is Love. At first sight it might seem that the type of sanctity is different in different religious institutes: for example, that a Carmelite recluse has little in common with a nursing, or teaching, sister. This view is clea~ly superficial. Their duties are different, but for all, love is the soul of their sanctity; and they may happily kneel side by side at the altar rail to receive into their hearts the Heart of Love. To be truly religious and not to love is unthinkable. BEATIFICATIONS, 19S1-1952 (Continued from Page 206) Sisters of the Christian Schools and was trained by the holy foun-dress, St. Marie Madeleine Postel (canonized in 1925). With prophetic insight the foundress recognized the latent gifts of the young religious and made her the assistant general at. the age of twenty-five. Six years later, when the foundress died (1846), Placide was elected to succeed her. For thirty years she governed this institute with remarkable efficiency--a most able organizer, a gifted educationist, a religious superior of fine tact and heroic pa-tience and humility. Blessed Julian Maunoir, S.d.: born, 1606 ; died 1683 ; beatified, May 20, 1951. "The Apostle of Brittany." During forty-two years he preached popular missions t~hroughout Brittany, at that time spiritually very neglected, and trained numerous priests for the same work. His incredible labors resulted in a deep religious trans-formation of that country. His life and work, said Pope Pius XII, are a lesson of optimism. His remarkable missionary methods are worth s{udying even today (teamwork, instruction.s and sermons, songs and pictures, processions, retreats for the elite.). Blessed Marie Th&&e Couderc: born, 1805 ; died, ~1885 ; beati-fied, Nov. 4, 1951. ~A slmple peasant girl, she became,the foun-dress of the Institute of the Cenacle (1827)~, whose aim is to give the Spiritual Exercises to women of every class. Through a series of misunderstandings, she was deposed from her office of superior and spent the last fifty years of her life in obscurity, heroic humility, and patience. In 1952 the Cenacle had 2,000 members in Europe and America. Blessed Rosa Venerini: born, 1656; died, 1728; beatified, May 4, 1952. As a girl she gathered poor children to teach them their 214 BEATIFICATIONS, 1951 - 195 2 prayers and Christian doctrine and thus gradually came to found the institute of Maestre Pfe, which today has some fifty establish-ments in Italy and North America. At first her work was regarded, as an innovation and met with man}, obstacles. One objection Rosa and her companions had to face was that women had no right to teach Christian doctrine, since it was to men that Christ had said, "He who heareth you, heareth me." Blessed Raffaela Porras (Raffaela-Maria of the Sacred Heart): born, 1850; died, 1925; beatified, May 18, 1952. Together with. her elder sister Dolores she founded in Madrid the Handmaids of the Sacred Heart. At forty-three she was prevailed upon by her critics to retire from the government of her institute as incapable; the opposi-tion party was led by her own sister, who succeeded her as superior general. She spent the rest of her life, 32 years, in obscurity and suffering: painful but fruitful years. Her institute at present counts fifty-six houses in Europe, America, and Japan. Blessed Marfa-Bertflla Boscardfn: born, 1888; died, 1922; be- "atified, dune 8, 1952. Born of poor Italian farmers and seemingly little gifted, she was a real Cinderella at home, at school, and after-wards in the Institute of the Sisters of St. Dorothea, which sh~ joined at seventeen. But she revealed herself a most devoted and skillful nurse and for most of her religious life she worked in the hospital of .Treviso, where she spent herself in the care of the sick and (during the first World War) of the wounded soldiers. Though suffering herself from a serious disease, she continued her service till obedience obliged her to undergo an operation: but it was too late and she died at the age of thirty-four. Often misjudged by her superiors, she w, as venerated by doctors and patients, and the cause of her beatification was taken up soon after her death. She was extraordinarily humble, the catechism was her favorite book, and the way she chose to follow was the most ordinary way, the via dei card (cart road), as she put it. She prayed that she might "rather die than do a single action in order to b,e seen." Anthon~t-MarV Pucci: born, 1819; died, 1892; beatified, June 22, 1952. He was moved by his devotion to Mary to jbin the Or-der of Servites. After his ordination he was sent to Viareggio in Tuscany where he worked first as curate for three years, and then as parish priest for 46 years, till his death. In this office he showed himself really "another Christ"; in him, the Holy Father said, "~e can contemplate an authentic image of the divine Redeemer." 215 NEW CONGREGATIONS Review for Religious "The Gospel teaches that there is a powerful grace of sanctifica-tion for priests, Obtained by the merits and prayer of Jesus Christ. Did He not ask the Father, in His sacerdotal prayer (JolSn 17: 17- 19) to sanctify them in the truth, as he was offering Himself as a 'victim in a sacrifice for them? The grace of the Catholic priesthood has, since nearly twenty centuries, produced incomparable fruits in every country of the world, and tl~e number of Saints endowed with the priestly character is constantly.growing . . . There is nothing greater on earth tban a holy priest." Blessed Anthony-Mary is for all priests "a luminous example in the exercise of the sacred ministry." His whole life was a sermon "because there was perfect agreement between his words and his ac-tions."' His self-devotion to his flock--in teaching Christian doc-trine,, spending long hours in the confessional, guiding ~he young,' and especially in helping the sick during a terrible cholera epidemic --was admirable and conquered all hearts, thougb it was a time of strong anticlericalism. But he "was not content with his own indi-vidual action"; he became a precursor of modern Catholic Action by establishing associations for every category of his parishioners-- children and adolescents, men and women--whom he imbued with his own zeal. He also founded the Institute of the Servants of Mary, a nursery of catechists and teachers. He started societies of St. Vincent de Paul (which were still new at that time), and open-ed the first seaside hor~e for poor sickly children. New Congregat:ions The Sisters, Home Visitor.s 0'f Mary.have the special apostolate of convert work among Negroes. This community was organized four years ago in Detroit under,the patronage of Edward Cardinal ~Mooney. The sisters teach religion to boys and girls who attend the public schools and to adults; they also conduct recreational pro-grams, plan clinics, conduct classes in home making and home nursing, and carry out other social . service activities. Their mother house is at 356 Arden Park, Detroit 2, Michigan. .The habit is a simple navy blue dress, coat, and hit in present-day style. , The Sons of Mary, Health of the Sick will specialize in medical and catechetical work for the missions and will train many of the 216 dul~ , 1954 NEW CONGREGATIONS Catholic natives to be nurse-catechists. This congregation of brothers was founded by Father Edward F. Gareschd. The novitiate was established at Sylva Maria, Framingham, Massachusetts, with the encouragement and help of. Archbishop Cushing. The habit is of dark blue with a dark blue cord around the waist; a rosary with white beads hangs.from~ the cord. Not exactly new-is the congregation of Dominican Rural Mis-sionaries. This institute was f~unded in France and was affiliated with the Dominican Order in 1932. At that time they numbered 20. They'now number 427, with 69 houses (65 in France, 1 in Switzerland, 1 in Canada, and 2 in the United States). The houses in this country are in Louisiana, ~where tile first was opened in 1951. The sisters are dedicated,to the spiritual welfare of the people of the rural areas, especially within the framework of the parish, and without distinction of race, color, or creed. Further information about this congregation may be obtained from Mother Marie St. Paul, O.P., Convent of the Epiphany, Gross Tete, Louisiana. CONGRESS IN BUENOS AIRES An international congress on the states of perfection was held in Buenos Aires, March 3-11, 1954. The Sacred Congregation of Religious convoked the co~gress and sent a delegation headed by its secretary, Father Arcadio Larraona, C.M.F. The Cardinal Archbishop of Buenos Aires, Dr. Santiago L. Copello, presided at the ~ongress; Father Larraona was its general director. Since the congress' was on the ':states of perfection,~' it included not only religious but also others who are dedicated to the quest of evangelical perfection, such as members of secular insti-tutes. There were representatives from Argentina, Bolivia, Chile, Paraguay, and Uruguay. COMMENTARY ON LITTLE OFFICE ~ Father John J. Kugler, S.D.B. is the author of A Commenta(y on the New Little Ottice. The book contains parallel columns of the new Latin version of the Psalms and an English translation; also verse-by-verse notes on the Psalms, and a liturgical explanation of each hour. This book should be very helpful to reli-gious who are using the Little Office with the new version of the. Psalms. It should be noted, however, that this is not the new edition of the Little Office which was described by Father Ellis in a recent article (REVIEW FOR RELIGIOUS, XIII [May~ 1954], 149). Father Kugler's book refers to the standard edition of the Little Office with the new version of the Psalms. The price of the book is $2.00. It may be obtained from: Salesiana Publishers, 202 Union Ave., Pater-son 2, N.J. 217 uesffons Answers --22- Have you any advice for a nun who thinks that God has begun to fa-vor her with mvstical graces and who cannot find any priest to direct If it be simply impossible to get direction from some competent person, read something that is to the point. Probably the best brief., treatise in English is the relevant part of Tanquerey, The Spiritual Life, pp. 637-740. An excellent work on prayer is Lehodey, The Wags of Mental Prager. Much the most thorough-going book on the direction ~'f mystics is Poulain, The Graces of Interior Prager (enlarged edition, 1950). This last book would hardly be suitable for self-direction for many people with less education; they would find it overwhelming and confusing, rather tfian enlightening and helpful. All the general principles of Catholic asceticism apply to mys-tics; in fact, they apply to them more fully and strictly. Souls fa-vored by God with greater graces should be more eager to love Him with all their hearts, to keep all the divine precepts and counsels, to be quite mortified, observant, zealous, and so on with all the virtues. If the Holy Spirit seems to be inviting one to a simpler, more passive, form of prayer, ~nd if, all things considered, it appears to be more promising than any other that one-could Eursue, then" one should give oneself up to

Issue 13.6 of the Review for Religious, 1954. ; Review for Religious NOVEMBER 15, 1954 Xaverian Pioneers . Brother Alois Address to Mothers General Arcadio Larraona ' Psychology .and Judging Others . Just November~r Always7 . Sister Mar~ Joseph N. Tylenda News and Views Book Reviews Communications Questions and Answers A Good Superior Index for 19S4 VOLUME XIII NUMBER 6 REVIEW FOR RELIGIO.US VOLUME XlII NOVEMBER, 1954 NUMBER CONTENTS XAVERIAN PIONEERS---Brother Alois, C.F.X .2.81 SOME SPECIAL PUBLICATIONS . 289 A GOOD SUPERIOR . 290 VOCATIONAL LITERATURE REQUESTED . 296 ADDRESS TO MOTHERS GENERAL-- Most Reverend Arcadlo Larraona, C.M.F. 297 OUR CONTRIBUTORS . 305 FATHER LARRAONA'S ADDRESS. . 306 FAMILY DAY . 306 THAT 'JUDGING OTHERS' HABIT IN THE LIGHT OF MODERN PSYCHOLOGY~ister Mary, I.H.M .307 NEWS AND VIEWS-- American Founders' Series; Congress in Canada; Notre Dame, 1953 310 JUST NOVEMBER---OR ALWAYS?~oseph N. Tylenda, S.J. 311 COMMUNICATIONS . ~ . 315 BOOK REVIEWS-- The Promised Woman; Pio Nono; These Came Home; Mediaeval Mystical Tradition and Saint 3ohn of the Cross . 317 BOOK'. ANNOUNCEMENTS . 321 NOTICE FOR PUBLISHERS . 324 QUESTIONS AND ANSWERS-- 31. Establishing Dowry after Solemn Profession . 325 32. Plenary Indulgence "in the form of a Jubilee" . . 325 33. Relatives on General Council . 326 34. Mistress of Novices as General Councilor ." . . . 327 35. Retaining Office because of New Constitutions . 327 36. Books on Obedience . 328 INDEX FOR 1954 . 332 REVIEW FOR R~LIGIOUS, November, 1954. Vol. XIIL No. 6. Published bi-monthly: January, March, May, Ju!y, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office. Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Augustine G. Ellard, S.J., Adam C. Ellis, S.J. Gerald Kelly, S.J., Francis N. Korth, S.J. Copyright, 1954, by Adam C. Ellis, S.J. Permission is hereby granted for quota-tions of reasonable length, provided due cre~tit be given this review and the author. Subscription price: 3 dollars a year: 50 cents a copy. printed in U. S. A. Before writing to us, please consult notice on Inside beck cover. Xaverian Pioneers Brother A1ois, C.F.X. THE motto ,,o,f the Xaverian Brothers, Concordia res parvae crescunt--by harmony little things grow"--has been so perfectly fulfilled and demonstrated in [the history of the con-gregation that it is difficult to signal out o,ne Brother who was in any large way responsible for the growth ~f the order. It had no Saint Francis or Saint Bernard to attract !followers by the very force of his magnetic sanctity, no counterp.art of Mother Cabrini or Saint Teresa to solve financial difficultie~ with a holy wizardry and bring forth numerous foundations at ithe touch of his wand of faith. Theodore Ryken (Brother Francis Xavier), the founder of the institute, was indeed a man of gr~at holiness and of the deepest faith. To him alone must be the hqnor and glory for hav-ing conceived the idea of the Brotherhood land having brought it into actuality despite difficulties that wer~ unusually great even when compared with the hardships religio~,s founders have gener-ally met. But it cannot be said that he large!y influenced the growth of the congregation. In the plan of God tl~e very existence of the new foundation was insecure as long as Brother Francis Xavier ruled it and it became firmly established onl~r after BroW:her Vincent had succeeded him as superior general. The growth and spirit of the congregation can really be accredited only to a cooperative ef-fort. Down through the years and even n'ow it has been and is difficult to select many Xaverians who stan~d out from the others. Yet the body religious has achieved a certain prominence and has developed a particular spirit of~ Which it can be proud¯ Still it cannot be said that like a spiritual Topsy the Xaverian Brothers just grew. In this centennial year ih America the members of the congregation pay tribute not only to~ the group but also to some specific predecessors¯ And characterlstxcally most of the honor ~ . goes tO tWO heroic souls who were outstanding for neither their learning nor influence nor high positions no~ great achievements but only because they were holy, humble, obedi,ent, and loyal: Brother Francis Dondorf and Brother Stephen ~Sommer. To understand these men we must re)giew the not-too-well-known story of the foundation of the congregation. Theodore James Ryken was born in Elshout, North Brabant, 281 BROTHER ALOIS Review for Religious Holland, in 1797. Left an orphan at an early age he was brought up by a.pious uncle who instilled into theboy's character a great zeal for souls. He seems always to have been drawn to the work of Christian education, for he worked in his native land as a cate-chist and a lay.teacher in an orphanage. In 1828 Mr. Ryken entered th~ Trappist monastery at Stras-bourg, France, but in 1829 the monks there had to disband and abandon their monastery because of the anticlerical laws of the time. He did not choose to return to Holland for a long period, however, fo~ in 1831 he journeyed to America, planning to act as a lay cate-chist in this country. What he did during all of his three-year stay in the United States has not been completely established. We do know from extant letters that he spent at least three months work-ing with the renowned missionary Father Stephen Baden among the Potawatomi in the area around what is now South Bend. In private papers left by Brother Ignatius, th~ founder's first' disciple, we learn that Mr. Ryken supported himself at one time by work-ing as a porter on a lumber barge, carrying planks from dawn until dusk; at another time he sold oil as a street peddler in New York City. At still another time he served as an attendant on a bishop, probably Bishop Edward Fenwick of Cincinnati. In private papers that he left Brother Ignatius sums up this period thus: "Though his vicissitudes were many and great, he still took delight in structing those about him in the truths and practices of our Holy Religion whenever a favorable opportunity presented itself." The Founding Seeing the great need for Catholic teachers, Mr. Ryken con-ceived the idea of a brotherhood devoted to this work. He returned to Belgium and laid his plans before Bishop Boussen of Bruges. The latter favored the idea but seems to have required the founder to get the approval of the American bishops, because in 1837 Mr. Ryken again went to the United States for that purpose. In six months he had obtained letters of. approval from seven members of the American hierarchy and several prominent priests and he re-turned with these to Europe. He journeyed to Rome and from Pope Gregory XVI he obtained a blessing on his p~oposed foun-dation. He then went to Bruges, secured the necessary episcopal approval, and entered the novitiate of the Redemptor!sts at Saint Trond to prepare himself for his work. At the end of his probationary period the Redemptorists re- 282 November, 195~ XAVERIAN PIONEERS ported.favorably on Mr. Ryken's fitness, and on June 5, 1839, he established himself in a house on Ezel Street in Bruges and began to seek disciples. This date is celebrated as Fo'undation Day. But for a year Mr. Ryken was a founder without an order. Then on June 9, 1840, one, Anthony Melis, joined him and, as Brother Ig-natius, was always considered by the founder as his eldest son. But growth continued to be slow; in 1842 there were seven members, in 1846 only ten. In the original plan he drew for the foundation of the order, Mr. Ryken had innocently written: "Ten or twelve months after the foundation of the Congregation in Belgium, one of the Brothers is to proceed to America to prepare the house, buy ground and ar-range everything for the arrival of the first Brothers sent to Amer-ica . " Those "ten or twelve months" were actually to extend to fifteen years before the aim of the order could begin to be realized, but in the long meantime Ryken's faith, courage, and determination wavered not a bit. Brother Ignatius gives us a picture of the destitution the little group endured. "House furniture of any kind and the merest home comfortg were luxuries they enjoyed not. Even the very necessaries of life were sometimes wanting. The floor was for some time their only bed, old clothes their covering; an old deal box, their table; old bed-sheets, their curtains; and an empty, stove their winter's warmth." The founder made shoes to. obtain some income but for the most part they existed entirely on charity. They lived in an unpaid-for house hourly expecting eviction. The free school they opened in 1840 prospered but only added t.o the financial burden. Bitter criticism and strong opposition even from quarters where they had a right to expect encouragement added to the difficulties. Yet the band did grow. Another primary school was opened at Bruges and men were sent to a normal school at Saint Trond for professiohal training. In 1848 a school was opened in Bury, England, not to take the place of the American mission but be-cause Catholic education in England at that time was a true mis-sionary work and because the Brothers could improve their English there before being sent to America. In 1853 the Bishop of Louisville, Kentucky, Martin John Spalding, visited the Bishop of Bruges and through him met Brother Francis Xavier Ryken. Learning of his desire to send men to the United States, the Bishop contracted then and there for six 283 BROTHER ALOIS Reoieto [or Religious Brothers to teach in the parochial schools of Louisville. But when the Brothers reached Louisville they found that all their previous training in enduring hardships, and more, was needed to withstand the difficulties they encountered in the new country. Here they met a new kind of opposition, bigotry. Anti-Catholicism, instigated and spread by the "Know-nothings" and members of kindred organizations, was strong and active. In Louisville the fanatics who a year later, on August 5, 1855, were to instigate the terrible riots that resulted in the butchering of twenty-two Catholics and the burning of numerous Catholic homes, were thoroughly aroused by the coming to the city of these six mysterious-looking foreigners. Reports were circulated and even published in the news-papers that these men had come to train up an army to wage a bloody war on Protestants, that they had ammunition and arms stored in" their school. A thorough search of the place was demanded. After hiding their altar vessels in a cemetery, the Brothers dispersed. and lived a while with private families. Only after their school and living quarters were ransacked and the utter simplicity of their mode of life was proved to even the most fanatic opponent, could they reassemble. In contracting for the Brothers' services, Bishop Spalding had agreed to pay one hundred and thirty dollars a year for each Brother. This proved to be too little and it was impossible to get more; hence after four years the Brothers had to be recalled. But because funds were not available for passage for all and because--so tradi-tion goes--they were the most expendable, Brother Francis Don-doff and Brother Stephen Sommer were left in Louisville. Brother Francis That Brother Francis Dondorf was a Xaverian Brother was a miracle of grace--a flood of grace that attracted him to a very unat-tractive institute when he could have joined many more promising ones, and which maintained and developed that attraction when even the congregation itself misunderstood and rejected him. He was born in 1816 in Aix-la-Chapelle. His family was well off; his home and school training were good. At twenty-six he held a good position in the post office of his native city. But his heart was not at rest and he prayed for light to know what God had in store for him. Always most devoted to the Blessed Sacra-. ment, he was accustomed to make a visit when he passed a church. One day in 1842 on leaving the Cathedral of Aix-la-Chapelle after 284 November, 1954 XAVERIAN PIONEERS one of these visits he struck up .a conversation with another man leaving at the same time. This was Brother Ignatius, Theodore Ryken'g first disciple, sent by him to Catholic- centers to seek re-cruits. As a result of this providential meeting, Francis Dondorf shortly after presented himself to the founder seeking admission to the new congregation. He was accepted and, following a pro-bationary period of a year and a half, received the habit on Easter of 1844. For two years Brother Francis attended the normal school at Saint Trond but was recalled then because of a shortage of teach-ers at Bruges. With Ryken and nine others he pronounced his temporary vows on October 22, 1846, but. when these vows ex-pired he was considered by the founder to be unsuitable for the life and told to leave the congregation. What later proved to be char-acteristic unobtrusiveness in community had been taken as morose-ness; what was only inexperience was judged to be lack of ability in the classroom. Grief-stricken, but with a wonderful courage and an unslackened devotion to and love for the congregatio.n, Fran-cis Dondorf returned home. Resolutely he enrolled at the normal school at Langenhorst in Rhenish Prussia to fit himself for his chosen and determined vocation. Two years later, without previous arrangement, he presented himself again to the founder for readmis-sion. He was accepted and pronounced his perpetual vows on De-cember 3, 1853. The next July he was chosen as one of the pioneer band emigrating to America. Brother Stephen Brother Stephen was born andreared in Attendorn, Westphalia. At fifteen he was apprenticed to a tailor and after four years took up that trade in Muenster. Attracted to youth work, even then, he formed a club for the young men of his area. He interested others in the work and they formed similar groups in other cities. Their achievements came to the attention of a priest, Father Adolph Kolp-ing, who offered to take over the direction of the work. The well-known and widespread Kolping Institute grew from this beginning. A chance reading of a newspaper story of the taking of vows by the founder of a new education society,in Bruges was the instru-ment of grace that awoke in Stephen Sommer a desire to make a like immolation of himself. He pondered the decision prayerfully for a year and at length applied for admission. He was accepted and arrived at Bruges on December 8, 1848, a very significant.date in view of his deep love of and abiding devotion to Our Blessed 285 BROTHER ALOIS Revleu~ for Religious Mother. He received the habit on April 2, 1850, and pronounced his vows on February 2, 18521 A man of great humility, Brother Stephen at first gave no ~n-. dication of the keen mind he possessed and was put to work as a tailor. The discoverer.of his intellectual ability--so the story goes-- was by one of those incidents that seem to be repeated in the histgry of every religious order. He was scrubbing a floor one day when two Brothers who were unable to solve a mathematical problem asked him jokingly whether he could help them. He arose from his knees, quickly and nonchalantly solved the problem, and returned to his menial work. When Brother Francis Xavier was informed of the incident, Brother Stephen was enrolled immediately at the normal school. In 1854 he was not chosen to accompany the band that set out for America but in 1856, when one of the original six died in Louisville, Brother Stephen was sent as a replacement. However, after Brother Stephen had left Bruges, the founder had written to Louisville recalling two of the men. The letter ar-rived before Brother Stephen and when he got there he found only three where he had expected five. Then, in 1858, because of the im-possibility of getting an increase in the annual, salary, two more Brothers were recalled. Brother Stephen and Brother Francis were assigned to Immaculate Conception school. They took up their abode in two small rooms at the rear of the classrooms and settled themselves to carry on in the face of any difficulties that could present themselves and for as long as obedience required them. For two years these valiant souls held the fort alone. Both humble, quiet, prayerful men, they must have been a pleasing sight in the eyes of heaven as they went through.their daily spiritual ex-ercises, did their househoId chores, cooked and ate their meager re-pasts, prepared their lessons and taught their classes. Heroically ig-noring every cause of discouragement; steadfastly resisting those who tried to persuade them to cast themselves off from the European foundation, which was precarious in itself and so very distant, and to join the priesthood or another band of Brothers; humbly living on the charity of a kind curate of the parish, they kept burning the flame of Xaverianism in America. In 1860 the pastor of Immaculate Conception parish visited Bruges to try to obtain an addition to the.community of two which was doing such fine work at his school. Brother Francis Xavier had by this time handed over the reins of government of the congrega- 286 No~embet', 1954 XAVER/)kN PIONEERS tion. By offering a salary of two hundred and fifty dollars a year instead of the one hundred and thirty, the priest won Brother Vin-cent's, promise of eight more Brothers; and soon these set out for the new land. It does not require much power of imagination to picture the joy of Brothers Francis and Stephen when they were again united with their Brothers in Christ. God was good, their faith had been justifie!! As His instruments they had labored as He saw fit, and great things could now come of His work. Of course a great new day did not dawn bright and clear at once. The Brothers still had to undergo numerous hardships. The ten of them, with several additions that came later, lived in ex-tremely cramped and poor quarters for four years. Knowing that financial conditions in Bruges were worse (in twenty years not a cent had been paid on the mother house), they made every sacrifice to save. Their usqal lunch was coffee and bread with molasses. They fasted on non-school days. Ultimately they were able to send to Brother Vincent the money needed to establish the congregation firml~ in its birthplace. On March 19, 1861, Michael Sullivan (later Brother 3oseph) entered the congregation as the first American postu-lant. 3ohn Quill (Brother 3ohn) entered before the year was over and others followed. Never startling, the growth nevertheless con-tinued steady. Brother Francis lived thirty-two years in religion; Brother Ste-phen sixty-six. They both had terms as novice master, but in those days that was hardly more than a side line. Brother Stephen, for instance, besides being novice master, was house tailor and a full-time teacher, too! They were both very successful teachers in class and in community. But it was their example as religious that, as far as we can judge, bad its greatest effect and for which they are held most in esteem in the congregation today. Closing Years Brother Francis was a stern character. One of the Brothers who taught with him as a young man tolff how, as they walked the half mile to school every morning, Brother Francis would ask him how he intended to teach his classes that day, would give him valu-able suggestions on the lessons, and supply him with anecdotes on 'the subjects involved. As a man of prayer and recollection he spoke only when good would be the result. In fact the Brother used to tell how a little, boy who had frequently seen them pass hollered one 287 BROTHER ALOIS Review for Religious day: "Look! that old man and his son never talk!" In class he was a model of efficient activity. Outside of class his only pleasure was in more work. On both Saturdays and Sun-days he gathered his boys for Mass just as he did on school days. The only difference was that Sodality and games rather than classes filled in the remaining time of the week-end days. He possessed a. good voice and delighted in teaching the boys hymns and songs, not.for the music's sake but because he loved the hymns and had a fund of songs that inculcated virtue and lauded goodness. Brother Francis, we are told, grew always in that love and de-votion to the Blessed Sacrament which we saw was the occasion of his first contact with a Xaverian Brother. In chapel he was an inspiration to all; after Holy Communion so rapt in love was he that he almost seemed to be in ecstacy. In. singing hymns the deep devotion of his soul was evident in his sincere voice, his intense expression, in the tears that frequently flowed down his cheeks. The Blessed Sacrament was the core of his existence, and the Brothers spoke often of how their own devotion to the Eucharist increased through just living with him. Like Brother Francis, Brother Stephen had a passion for work. A little man, weighing less than a hundred pounds, he nevertheless was always active. Even at the age of eighty-six he was the treasurer and bookkeeper for the large community in Louisville; he had charge of the bookstore of the high school and was tailor as well--"tailor" meaning not only that he repaired all the Brothers' clothing but made their habits too. This latter duty he had for fifty-one years in Louis-ville, Performing the tasks far into the night after a full day of teach-ing, paper-correcting, and lesson-planning. He was tenderly devoted to our Blessed Mother. One had only to see him recite her rosary or say her office to realize his heart was consumed with love for her. It is said that at the mention of her name such a look suffused his face that one would think he really saw her in glory. Brother Stephen possessed an excellent memory until the time of his death. He was extremely modest, refusing always to acknowl-edge he had done anything great in the obedience he had performed. Above all he was humble. Even as an old man past eighty, when-ever he thought he had been uncharitable to another he would kneel in the dining room before meals and publicly accuse himself and ask pardon of the one he thought he offended. Scrupulously conscious 288 No~ember, 1954 X&VERIAN PIONEERS of his vow of poverty, he opposed any innovation that smacked of luxury or worldliness. Even on his deathbed he was so distressed at the use of an electric fan which the Brothers rented to offset the terrible Louisville heat that it had to be sent back. He. objected, too, to a screenthey put in the window, fearing he would suffer in p,ur-gatory for the softness it indicated. He wanted to die as be had lived, a poor man of prayer. And so he did, breathing his last on September 19, 1911, revered by all as a saint. Brother Julian, the historian of the American Province of the Xaverian Brothers from whose work most of the information here is taken, fittingly sums ~ap the work of these two pioneers: "With the knowledge of saints, Brothers Francis and Stephen knew that God works silently and slowly: that perseverance in a cause, holy in itself, must bring success in time if faith but dominates the works. Today proclaims that they were right; and the present success and standing of the Community in AmeEca may be traced to these two holy men, who had naught but faith to sustain them, but hav-ing that had all that was necessary." (Men arid Deeds, by Brother Julian, C.F.X. [Macmillan, New York, 1930], p. 20.) SOME SPECIAL PUBLICATIONS Some twenty years have n.ow elapsed since Father T. L. Bouscaren, S.J., pub-lished the first volume of Canon Law Digest. The purpose of this work was t~ present the busy priest with all the official decisions on matters pertaining in some way to the canons in the Code of Canon Law and to present these in readable Eng-lish. The material was arranged in the order of the canons, and everything w~is carefully indexed and--wherever useful-~cross-indexed. After the publication of Volume I, supplements were published periodically: and finally, about ten years after the appearance of the first volume, the second ~,ol-ume was published. This second volume contained not only the material of the supplements but other new material as well. It is a pleasure for us to announce that Volume III of this interesting and valu-able collection of documents is now available. (Bruce: Milwaukee, 1954 Pp. xii+ 762. $11.) A special feature of this new volume is that it contains cumulatioo "indices, both chronological and general, of all three volumes. For religious, in par-ticular, we might note that the present volume contains the complete texts of the Allocution of Pope Plus XII on the religious life (Dec. 8, 1950), the quinquen-nial report, and the annual report. It also contains the text, without the foot-notes, of the Apostolic Constitution Sponsa Christi, together with the "General Statutes for Nuns" that were included in the papal document and the Instruction of the Sacred Congregation of Religious "for putting into practice the Constitu-tion Sponsa Christi.'" These are merely indications of the valuable material con-tained in the present volume of Canon Law Digest. (Continued on Page 306) 289. A ood perior ]N our March number (.pp. 61-62) we suggested that superiors and subjects pool their experiences regarding things that they had found to be of genuine help in the proper governing of a religious community. Response to this suggestion was very slow; and even up to this time we have hardly begun to get what we really wanted. Yet we have had some responses: one in the form of actual experiences, and two in the form of suggestions to print por-tions of notes that were found to be particularly helpful. We are publishing these now, with the hope of stimulating further re-sponses. A. Tributes of~ a diocesan communitg to a former superior general: Two years ago death claimed one of our sisters. She had been ~uperior general (for twelve years), mistress of novices, and a local' superior in our young diocesan community. We .asked our sisters to send us tributes to c6mpile a memory book, to be signed or not as preferred. ~ The traits that made this sister a successful superior, to judge by frequent mention in the tributes, were: Her kindness and under-standing, her personal interest in each individual, her respect for con-t~ dences, her punctuality and observance of rule, her sense of humor, her personal neatness. The following are some extracts from the sisters' tributes: "She was always keenly interested in every detail of the mis-sions, and she never forgot to ask about any of our dear ones at home who were iII or unfortunate. How she could remember about such details was amazing when one recalls how busy and overbur-dened with cares she was, and it shows the love and tenderness of her heart. "No matter how busy Mother was she wa~ always ready to listen to any 6f us--at any hour--when we approached her with problems and difficulties. Her words of comfort and encouragement have helped man~ a one over trying times. When an apology was made for taking up her time, she said, 'My time is for my sisters first of all.' " . . . "For various reasons Mother will ever be an inspiration, to me. Her great spirit of self-forgetfulness, her resignation and calm-ness in meeting with trials, and her great courage in facing diffi- 290 November, 1934 A GOOD SUPERIOR culties will be an incentive to all the sisters who wish to imitate her virtues ahd to some extent her great zeal for the honor and glory of God. "Her love and admiration for perfection in church music and singing will also be an inspiration to the sisters who appreciate the privilege and opportunity of practicing or teaching sacred music and liturgical chant. "Mother fully understood the meaning of the words, 'There is a time for work, and a time for play,' for she ever took a keen interest in the sisters' recreations, adding much to them herself. Indeed, her cheerfulness and hearty laughs would help make a sister forget her little trials and helped many a one to go back to her duties with new courage and vigdr." . . . "Nothing was too small for Mother's attention and consider-ation. When a sister had any kind of problem, she could feel that Mother would be sympathetic and would tell her candidly what she thought was best. She always showed the greatest prudence and discretion in each individual case and did not attempt to destroy what God and nature had begun, but tried to build upon it and perfect it." . . : "Mother was a shining example to us. In all her trials she set us an example to smile an'd be cheerful no matter what troubles we had. She practiced a holy resignation and child-like trust in God. It-was when the angel of death visited us and took from us one of our family that she showed her true spirit of charity and sympathy. In her conversation she would talk to you just the same as if they were her own." . . . "What I liked most in Mother was her interest in each siste) and her work. She was always ready and willing to listen to a tale of woe and sometimes made you laugh at. yourself. Her love for Our Lord in the Blessed Sacrament was clearly shown in the manner in which she prayed; and to listen to her read the medi-tation aloud was a real incentive to devotion to all." . . . "Thoughtfulness is a virtue that everyone admires. I think Mother's life Was a shining example of thoughtfulness. She never forgot nor overlooked the simple, little things. She seemed to take a personal interest in even the unimportant things about the sisters' life. She always remembered to ask about loved ones who were. absent or ill. She never gave the impression of being too busy with more important things to bother with a.ny sister's small worries. 291 A GOOD SUPERIOR Rewiew [or Religious "Her meticulous observance of the rule was ever a source of' admiration to me, while her soul-searching gaze filled me with awe and reverence." . . . "Mother had a most profound respect, for the encyclicals of the Holy Father; and her thoughtful treatment of all employees estab-lished good customs in the community. A man who had ~vorked for her years ago made the following statement: 'When I began working for the sisters I came in a borrowed suit; Mother bought me a shirt to go on duty. She had confidence in.me; she taught me to have confidence in myself and made me feel that I could be a success in life if I really wanted to be. I hope I will always feel that she would be proud of me.' " B. From the notes of a priest, experienced as a superior and retreat-director: 1. Obedience:- Superiors interpret the will of God to their subjects: this is a fundamental tenet of the religious life. When speaking to subjects, therefore, we always insist on the necessity of both exterior and interior obedience. But when speaking to su-periors we must insist on this: "Since your subjects must see ir~ you the representative of God, see to it above all tbing~ that you do not make this unreasonably difficult. Your conduct should be always edifying and above reproach, and your orders should be such as you have prayerfully concluded to be the will of God, not an ill-considered whim of your own. Christ said to Pilate: 'Thou wouldst have no authority over me if it had not been given thee from above'--meaning: the authority you have is not to be used independently, at your good pleasure; but it is given to you by God as a sacred trust." 2. Primac~j of the spiritual:--The chief duty of the superior is, in and through his government, to maintain the spirit of the institute, the .faithful observance of the Rule, so that he can hand on to his successor a community which has suffered no diminution of the religious spirit as embodied in this particular institut6. For this reason the superior must know the Rule thoroughly, the written rules, their implications, the tradition of the community; consequently he should fre~quently meditate upon the RuJe in his' mental prayer, endeavor to pentrate the mind of.the founder, whom he should look upon as one inspired by God to lead souls to per-fection along this .particular path. This maintenance'of the religious spirit is particularly difficult 292 Nouember, 1954 A GOOD SUPERIOR in our times. A revolution is going on, not'only in politics, art, and industry, but aIso in the moral outlook of men. There is a revolt against tradition, against submission, a craving for ease and comfort, for independence in judgment. Parental authority is at a low ebb. Men are eager for news, for sights and sounds. Calm of spirit, control of the imagination are diffcult; worldliness is in the air we breathe. Hence mental prayer is extraordinarily diffcult. Self-denial, "a desire to have less rather than more," is ~qually difficult. Even if these thingsare acquired in the novitiate they are apt to be a mere veneer that does not wear well amid the worldli-ness of modern life. Yet it remains true that the two props upon which the spiritual, and therefore the religious, life ,rests are prayer (chiefly mental) and penance (self-denial). Without these there can be no religious spirit. Therefore in his government the superior must see to it above all things that the spiritual life is in a flourishing condition. The spiritual life is not self-sustaining. It is kept alive and vigorous' by the constant, faithful, .daily use of the means, which are the spiritual exerdses prescribed by rule and custom. Therefore, again, every superior, in the interests of his own government, and in the highest interest of the institute, must see to it as a sacred duty that each and every one ot: his subjects is given the full time each day to attend properly to his spiritual exer-cises. No superior may, in conscience, assign such an amount of work, or such hours to a member of the community that the orderly performance of the community spiritual exercises becomes habitually or even frequently impossible. The call to the religious life is a call to religious perfection, first and foremost, and only secondarily to perform a certain kind of work to which this community devotes itself. 3. Interest in ~lounger members:- The training of young re-ligious is not completed when they leave the novitiate. Their ear-liest years in the active labors of the community may make or mar their whole future career as religious. All too often they are left more or less to their own devices, just as long as they do their work well. A good superior should be per,sonally concerned in furthering the development of the religious spirit in these young religious. I. 4. Interest in lagt brothers and s~sters:- Also, of special con-cern to the superior should be the lay brothers or sisters, those who do the housework. They and their bard work are sometimes not 293 A GOOD SUPERIOR Reu2ieu2 For Religious sufficiently appreciated by others. The superior should, try to hav~ first-hand acquaintance, with their peculiar difficulties, "and should see to it that they baye sufficient time for their spiritual exercises, that they get their regular periods of recreation, that they get suf-ficient rest, and that their living and working quarters are ~ade attractive and hygienic. 5. Interest in the whole communit~!:- A superior should not be absent too frequently from the community, and never for long periods. His subjects should know that be is around, keenly" and intelligently interested in all the departments of the house, and, though never snooping, .yet has his eyes open to observe what is going on. The members of the community should know that at certain hours, at least, they can always find him in his room or office, where he is easily approached (without any red tape) and ready to discuss their problems with paternal interest. Very likely there will always be some (especiaIIy in a large com-munity) who find it hard to deal with the superior. He should not be surprised at this or take it amiss; let him r~ther with un-feigned and unfailing kindness try to gain the confidence of such persons. Above all, he should not be swayed by human feelings against them. They are very quick to observe this, and it will ruin his chances of doing them good. 6. Aooid undue influence and imprudent talk:--A superior should keep in mind that he has been appointed superior, and there-fore that he should govern the community, and not another. Hence, be should avoid beifig unduly influenced by anyone--e.g., a former superior, or a flatterer, or one who tries to patronize, or one who "hangs around" his room or office and would like to "discuss" higher superiors or the retiring superior and his regulations or the shortcomings of the other members of the community. Let the superior wisely suspect those who, whether consciously or uncon-sciously, are "feeling him out" and trying to gain influence over him. Let him be very discreet in what he says about others (never gossiping with busybodies, and being cautious and strictly factual in information passed on to other superiors) as be may be quite certain that what he has said will before long reach the ears of the persons spoke'n about. Subjects resent fiercely being thus "discussed" behind their backs by the superior, especially with persons who have no business whatever to be parties to such a discussion. 7. Not too long in office :--The principle, "Once a superior, 294 November, 1954 A GOOD. S.UPERIOR always a superior," is wholly wrong and where followed it does great harm to community life. Being moved around from one house to another as superior is a selfish proceeding, detrimental to the best interests o.f the institute. It forms a sort of nobility, a caste; it k.eeps down excellent talent for governing among the younger gen-eration; it makes subjects lose respe9t for superiors who all too plainly like their position of eminence and will probably manage never to return to the ranks. An unselfish, humble, spiritual-minded religious who has served at most twelve years in office will be eager to go back into the ranks and into active work. If he is too old to do active work, then he is also too old for the exercise of strong, efficient, sympathetic gov-ernment in this modern world of rapidly-changing ideas. ~ A good superior who has deeply at heart the welfare of his in-stitute should esteem it one of his chief privileges to develop govern-ing talent in such of his subjects as he observes give promise of becoming good superiors. ,By judiciously" trying out the younger members in positions of trust and .responsibility, be should pick out those that show good judgment, tact, and resourcefulness: give them helpful, constructive criticism and endeavor to make them solidly-spiritual religious, humble, prayerful, self-sacrificing, de-voted to regular observance. To have been instrumental in develop-ing two or three such sterling characters for posts of authority is perhaps the greatest single.contribution a good superior can make to the welfare of his institute. C. A section from a retreat to superiors. This material "is based upon notes taken during a retreat gfuen b~t a French Jesuit, Father Thibaut. The heading of this particular section is: "He knoa)s not boa) to gouern a)ho ttnoa)s not boa) to love.'" If one does not love he does not know bow to govern others. Our Lord is our model in this kind of love: 1) In dealing with His apostl'es He ~hows us His solicitude for their spiritual life: "Keep them from evil." 2) He defended them against the Pharisees. 3) His love for His ~postles was paternal. 4) He radiated peace. 5) He tried to bring borne to them His iove for them. 6) He corrected them, but was always kind to them. 7) His love was evident in the externals: He fed the apostles: He foresaw their needs in order to care for them. 295. GOOD SUPERIOR 8) He brought out the relationship between governing and love in His thrice-repeated question to St. Peter: "Lovest thou Me?" Our love of our subjects should be paternal-~but, of course, on a spibitual basis. It should not be based on services rendered, but on the fact that they are children of God, consecrated to Him. It should not be partial because of their attractiveness or even because of their cooperation. Then we must give ourselves to them unselfishly. This de-mands great self-sacrifice, dominated by a great love for God. Not a cold love, but also not effusive to such an extent that it would seem to call for sensible return. Our love should be universal. This calls for limitless patience. Our sanctification may lie along these lines. Pray and tr~r to imitate Our Lord's love for them. Look be-yo. nd their defects and see their good qualities and bring them out. Encouragement is more conducive to good than corrections. All this calls for a great ideal. The supernatural must always sustain the ideal and influence others too. More is expected of a superior. "He who loves Me will be loved by My Father." "My little children . . . " etc. Note the warmth in these words. Our duty "is to represent God to the community. Not even infidelity "on the part of the subject is to take that love away. Christ loved often in the face of disloyalty, e.g., Judas. Jesus gained the affection of all the eleven apostles despite their differences. A superior may have to show more love to one than another, e.g., when a subject is in sorrow, or depressed, or in case of death in a family. Do specia! things f~r subjects at such times. This is not contrary to universal love. VOCATIONAL LITERATURE REQUESTED Sisters who have vocational literature in the form of booklets, pamphlets, or leaflets are earnestly requested to send samples of their literature to: The Mother General, Presentation Convent, Clyde Road, Rawaldini, Pakistan. These mission- . ary sisters wish to prepare some literature of their own to try .to attract aspirant~ in their" missionary ~erritory, as well as in Europe. Their work is mainly teaching, with a limited amount of dispensary work and visitation i~a refugee camps. Thiey have a novitiate in Ireland; their missionary work at present is confined to Pakistan and Northern India. 296 Address !:o Mot:hers General Most Reverend Arcadio Larraona, C.M.F. [EDITORS' NOTE: This address was given' by Father Larraona at the conclusion of the meeting of mothers general in Rome, September, 1952. We are publishing it with the permission of Father Larraona. For further information about the ad-drdss and about the proceedings of the meeting, see page 306.] !,~is not without deep emotion that I address you this morning. behold in you the hundreds of thousands of consecrated souls for whom you are responsible before God. Your presence here shows that you feel the full force of this great responsibility. Never-theless the thought of it should not excludi deep and trustful feel-ings of confidence. In your administration strive to imitate those qualities which we find in God's administration of ,the world, if we may so speak, that is, the qualities of understanding, far-sightedness,. kindness, and patience. If you work in this spirit, then have con-fidence that God will work for you and in you. I. REVISION OF CONSTITUTIONS:' In 1922, the S. Congregation of Religious ordered all approved religious communities to send in their constitutions for revision and, if need be, correction in the light of the provisions of the recently published Code of Canon Law. But even after this general obliga-tory revision of some thirty years ago, the S. Congregation does not necessarily feel that all the details of all constitutions must remain forever unchanged. Rome is ready to consider the advisability of, changes on certain points, provided the individual communities show good reasons for the modifications they wish to introduce. Rome wants this" evolution to be without spurts,or shocks--a genuinely vital evolution, imitating the growth and development of a human being[ Hence, the usual procedure is to require that all proposed modifications be first submitted to a general chapter, and that the. changes be approved, not merely by an absolute majority, but even by the moral unanimity of the capitulants. In this connection, the following particular points might be mentioned: Custom-Books The custom-books of religious communities, sometimes called "directories," are not approved by the S. Congregation of Religious except in a negative sense. That is to say the S. Congregation'ex- 297" ARCADIO LARRAONA Reoiew for Religious fimines these books in order to make sure that they contain nothing theologically or canonically erroneous, but does not approve them in the strict sense of the term. In this, the custom-books differ from the constitutions. Notwithstanding all their good qualities, it.is undeniable that custom-books, because of their detailed regulating of many aspects of" daily life, can and do become oppressive, or at least embarrassing. There are superiors of all types and temperaments, and some of them are unduly'a'ttacbed to the letter of the prescription, without con-sidering the spirit, and without thinking sufficiently of the end ar which they aim, an end which frequently can be obtained through the use of different means. Superiors may therefore legitimately make known their wishes to the S. Congregation of Religious. They should not fear to request such changes on the grounds that they will be thought to be unfaith-ful to their community traditions. Change in itself is not heresy, but it goes without saying that no changes should be proposed merely because they fall in line with the caprices or personal likes of an in-dividual superior. All changes submitted to the S. Congregation must usually bare the morally unanimous approval of the general chapter. In case of urgent modifications, the S. Congregation will take action even between general chapters, but with the obligation to submit the matter to the next chapter. The Religious Habit The Holy See leaves to every individual community full freedom of action regarding all the details of its.specific habit. The S. Con-gregation is interested mainly in maintaining the peace of mind of all religious. Peace and charity are of much higher importance than the advantages to be gained through 'improvement in some detail of the habit. Rome's only question in such cases will be: "Are you all agreed?" The modifications will be approved, provided they are supported by the general chapter, and provided the minority, if there be one, is not unduly obstreperous in its opposition. If that should be so, Rome would counsel patient waiting. The Abolition of Class-Distinctions The same principles are followed when there is question of re-moving from the constitutions the articles which set up different classes among the religious of one same community. Peace is the paramount consideration. Rome will approve the elimination of 298 November, 1954 ADDRESS TO MOTHERS GENERAL class-distinction, but only on the three following conditions: (a) that the change insures absolute equality of rights and obligations; (b) that the superiors be fully empowered to appoint any religious to any office, due regard being given to the .individual capacities of each one and the needs of the community; (c) that all the religious, irrespective of the class to which they may have previously belonged, contribute their share of effort in providing for the common needs of the community. Saving these principles, the abolition of the dis-tinction between classes will be approved by Rome, but the S. Con-gregation. will never use any pressure in order to bring this about in any particular institute. II. SUBSTITUTION OF THE DIVINE OFFICE FOR THE LITTLE OFFICE OF THE BLESSED VIRGIN: Through the constantly growing liturgical movement, there is an increasing tendency among religious communities of women to introduce the recitation of the Divine Office in the vernacular instead of the Little Office of the Blessed Virgin. Needless to say, the S. Congregation is favorable in principle to all proposals which' will insure a deeper and richer participation of religious in the sacred liturgy, since such participation brings them into more living contact with the Church. Nevertheless, all innovations must be worked out in a spirit of good balance and discretion. Again, nothing is com-parable to the advantages of peace in a community. The S. Congre-gation does not grant any general permission for substituting' the Divine Office in the vernacular for the Littie Office. Each individual institute must ask for it and submit its own particular reasons for so doing. Proponents of the change oftentimes forget that it is hardly possible that an entire community will react favorably to the innova-tion, and it is the responsibility of the S. Congregation of Religious to forestall discontent and opposition as far as possible. Consequently, the permission for the Divine Office in the vernacu-lar instead of the Little Office will be granted on request, with due regard to the following conditions: (1) that the reqfiest be sup-ported by morhlly unanimous agreement of the general chapter-- what causes trouble is not from God; (2) that the request be not in opposition with either the constitutions or the tradition of the community involved--sometimes the recitation of the Little Office is in conformity with a vow or promise made by the founder or foundresss; (3) that the apostolate of the sisters allow them time 299 ARCADIO LARRAONA Re~ieto [or Religiotts for the recitation of the Divine Office without unduly 6verloading their dhy. This does not mean that the S. Congregation always . drives with its brakes on--but everyone knows that it is dangerous to drive without brakes. III. THE DIFFERENT STAGES OF FORMATION: 1. Apostolic Schools Apostolic schools are of comparatively recent origin, the earliest of them dating from about the middle of the last century. They were first introduced in institutes of men: but they have now become increasingly common in reiigious communities of women. The Holy See has issued practically no legislation on the organization of such apostolic schools. The S. Congregation is patiently awaiting, the guidance of experience. These apostolic schools are not permitted by the S. Congregation for cloistered nuns or for religious whose lives closely approgimate to that of cloistered nuns. This is not a real law of the Holy See, but rather a guiding norm, based on Rome's desire to avoid any sem-blance of pressure ' when there is question of a vocation calling for such special qualities as those required by the contemplative life. The S. Congregation regards apostolic schools as internal schools of a religious community. This point is of canonical importance in determining the degree of freedom to be allowed the community in the organization and administration of these schools: (a) those which do not require any actual, signs of vocation to the religious life; (b) those which demand at least the seeds of vocation to the religious life; (c) those which require signs of a vocation to a speci-fic type of religious life. In any case, the organizati6n and rules of an apostolic school should not lose sight of the fact, that the girls in them are young. The atmosphere as far as possible should be that of a family. The apgstolic school should not be turned into a noviciate in miniature. There should be nothing to interfere with the full freedom' of the candidates in the final determination of their vocation. The pro-gram of studies should not be so highly specialized as to make ad-justment to a different type of life outside difficult. Teach the girls, first of all, to live good Christian lives. No asceticism at the expense of the moral law. Avoid whatever might even remotely result in deformation of the natural qualities and virtues of the candidates. 30O November, 1954 ADDRESS TO MOTHERS GENERAL 2. The Postulate The postulate is obligatory for all women religiousl It must last at least six months. If .the constitutions prescribe a postulate of one year, the six months' prolongation is still permissible. The maxi-mum length of the postulate in any community is eighteen months. Rome does not want the decision as to admission to be delayed too long, and this is why the time limit is imposed. 3. TOe Noviciate Rome will easily grant permission to have two years of noviciate instead of one, if the same conditions are complied with as those pre-viously mentioned in other connections. But if such permission is granted, the chan~e becomes obligatory and superiors have no faculty to dispense from any period of this two-year noviciate. It makes a bad impression on the S. Congregation when a community advances good and cogent reasons for two years in noviciate, and then almosf immediatHy begins to ask for dispensations from the change which the community itself requested'. The S. Cgngregation permit~ the employment of novices in works of the institute during the second year of noviciate. This was a courageous step, which at first seemed to some people to be in 9pen conflict with the fundamental spiritual purpose of the noviciate. The reason is that today no formation can.be regarded as complete with-out some concrete, contact with the apostolate. During such employ-ment the novice remains a novice. She must be given to understand that she is still on probation, even though she be outside the novici-ate. She should be under the supervision and guidance of an ex-perienced sister, since the superior of the house, unless it be a small house, will ordinarily be too absorbed with administrative details to give her tbeOtime and attention required by her special situation. Tbe use of novices during the second year must be motivate~t by the wel-fare of the novice, not by the needs of the community. During this period she is given a chance to prove bet qualities, and to learn un-der supervision how to use the apostolate as a means of personal sanctification. She should be protected and safeguarded without be-ing mollycoddled. Superiors should not forget that when young religious are taken from the hothouse atmosphere of the noviciate and sent out indiscriminatdly into houses where, so to speak, all the windows hnd doors are open, they cannot fail to catch cold. 4. The duniorate In the' noviciate the formation of the religious is begun. In the 301 ARCADIO LARRAONA Review For .Religious juniorate it is continued, though not with the detailed program of the noviciate year. The juniorate is an initiation into the apostolate, while the young nun still remains under the safeguarding influence of supervision and guidance. The juniorate is intended to forestall/ the catastrophes which have sometimes befallen young professed sis-ters who were sent into the active life without any transition period to prepare them for the special problems confronting them in that life. Sisters in the juniorate are in a kind of middle stage of forma-tion, in which they are not subjected to the restrictions of the novici-ate in all their rigor nor yet allowed all the freedom of perpetually-professed religious. At the same time they are provided with an op-portunity to integrate their technical training with the demands of their religious vocation. During the juniorate, whatever may be the special form it may take, the sisters should be under the close-range guidance of experi-enced and capable religious. Unless a house is specifically set up as juniorate, the superior will ordinarily not be in a position to carry out the functions of mistress of juniors. The duration of the juniorate will depend on its intensity, the duration increasing accord-ing as the juniorate is less intense. All communities could at least provide their temporarily-professed sisters with special courses and help during the summer vacation. There is no objection to the juniorate's lasting for the entire period of temporary profession. The ideal is a specifil house, for those communities which can provide one. The threefold aim of the juniorate is: formation, practice, pro-bation. IV. RELIGIOUS PROFESSION: The S. Congregation is ready to allow up to five years of tem-porary profession, ~vith the possibility of an extension of one year. No temporary profession can be extended beyond six years, according to the Code of Canon Law. The reason is that if a sister has not succeeded in satisfying her superiors as to her vocation during the period of postulate, noviciate, and six years of temporary vows, it is hardly probable that she will be able to pro.vide this satisfaction in an extended period of probation. Rome views with favor the so-called "third year of probation," which can be organized either immediately prior to perpetual pro-fession or at some later period after time spent in the apostolate. In whatever form it is organized, the third year of probation has in- 302 ADDRESS TO MOTHERS GENERAL calculable advantages. Nevertheless, although it is highly recom-mended, it is not in any way 'imposed by the S. Congregation. V. THE VOW OF POVERTY: I should like to have time to go over with you each of the vows of religion. Time does not permit, but I cannot resist the desire to say something to you about the vow of "poverty, which is the bul-wark and safeguard of the religious spirit. At the Congress at Notre Dame, after a splendid paper on poverty and the common life in present-day America, a sister asked whether custom could justify the keeping of personal gifts, etc. The speaker, a Dominican Father, replied immediately that neither custom nor any superior could legiti-mately give a permission which might run counter to the demands of the common life. No superior can allow what is against the spirit of poverty. It is important to cultivate disinterested motives for zeal in the apostolate. The ministry, in no matter what form it is ex-ercised, should be emptied completely of all concern over personal gain. It is a fact. of experience that zeal oftentimes diminishes in proportion as interest in personal aggrandizement increases. VI. GOVERNMENT : 1. Elections Sisters often fall into one or the other of two extremes in chap-ters: either they organize a real electoral campaign for or against a religious, or they go around in a state of unconcerned passivity. Canon Law forbids electioneering or anything approximating it. But good sense demands, especially in congregations with worldwide ex-pansion, that the electors take means to assure themselves of the qualities (health, virtue, experience, ete.) bf the candidates for the various offices. The line of demarcation between asking for infor-mation and organizing a campaign is not always too clear, but it can usually be made clear by the good sense and virtue of the religi-ous themselves. It should not be forgotten that a half-vote is sufficient to con-stitute the absolute majority (for instance, 17 votes out of 33 is an al~solute majority). It is not required that the majority be con- 'stituted by one vote more than half. 2. Re-elections Canon Law sets no limit to the' terms of major superiors but leaves this to the constitutions. The S. Congregation is not only ~ 303 ARCADIO LARRAONA Reoiew for Religious not favorable to election beyond the terms provided in the constitu-tions, but it is opposed to it on principle. Superiors and capitulants should remember that they, no less than their subjects, have in ob-ligation to observe the law of the Church. Perpetuation of indi-viduals in office tends to prevent the formation "of capable superiors or makes it necessary for them to be chosen from within a closed circle. Other things being equal, the S. Congregation definitively prefers the election of a new superior rather than the re-election of the one inoffice, when the term fixed by the constitutions l~as ex-pired. In case of a superior general, this re-election is called postulation, and requires a two-thirds majority of the chapter. Some constitu-tions forbid all postulation. The fact of having the two-thirds ma-jority must be accompanied with sufficiently serious reasons to influ-' ence the judgment of the S. Congregation. The reasons will be judged with severity, and the confirmation of re-election after the term fixed by. the constitutions will constitute a rare exception. 3. Admission to Profession The freedom to refrain from perpetual profession is mutual on the part of both the institute and the subject. The sister may leave, and the community may refuse to admit h~r to perpetual profession. Such refusal may not be motivated by ill health, unless there is proof that the illness was fraudulently concealed or d~ssimulated prior to first profession. It is not necessary that this deceit or dissimulation should have come from the religious herself. A religious suffering from some hereditary disease which has been concealed from her by her parents may be refused admission to profession on this score, even though the deceit did ndt come from herself. The language of the Code is purely impersonal. There are difficult cases of ineptitude coupled with ill health. If the ineptitude is in any way connected with the ill health, then the rule is the same as for a religious in poor health; she cannot be dismissed 6r refused admission to final vows. If it be simply inepti-tude for the works of the community, then the community enjoys perfect freedom, since the period 'of temporary profession was in-tended precisely to determine whether or not the subject is able to make a' contribution to the apostolate of the institute. 4. Exclaustration An indult of exclaustration suspends the canonical obligation of 304 November, 1954 ADDRESS TO MOTHERS GENERAL the common life for an individual religious.It entails dispensation from the points of rule incompatible with the new status of the re-ligious, forbids tier to wear the religious habit, and deprives her of active and passive voice for the period of her stay outside the com-munity. If there is no scandal, and especially when the reason un-derlying. the exclaustration is not one for which the religious is re-sponsible, 'Rome may, with the recommendation of the superior, permit the religious to retain the habit. The religious, however, has "no right to demand such peimission. Exclaustration is a favor, not a right, and the religious has the obligation, to return whenever the superiors so wish. Superiors cannot allow subjects to remain outside the com-munity, except for purposes, of study, for more than six months. This residence outside the community is not the equivalentof ex-claustration and thus does not entail a.ny o'f the restrictions men-tioned in the., preceding paragraph. Such residence is not favor~l. Any situation demanding the residence of a religious outside her ~ommunity for more than six months is, generally speaking, a dan-gerous situation. Exclaustration "ad nutum Sanctae Sedis"--at the good pleasure of the Holy See--is a measure adopted to cope With those situations in which a religious shows enough malice to be impossible to live with and yet not canonically sufficient to justify dismissal. Often-times these cases involve a eertain degree of mental weakness: un-balanced enough to be impossible, and not unbalanced enough to be locked up.' In such cases the S. Congregation orders exclaustration, with all the above-mentioned restrictions, and the exclaustration perdures as long as Rome so wishes. The institute is obliged to assist in the maintenance of the religious. The present practice of the S. Congregation demands, under pain of subsequent invalidity of the rescript, that all rescripts for dispen-sation from vows be definitely accepted or rejected within ten days of the date the subject is notified of the granting of the rescript. OUR CONTRIBUTORS BROTHER ALOIS is an instructor in religion and Spanish at Archbishop Stepinac High School, White Plains, New York. SISTER MARY is professor of psychology at Marygrove College, Detroit, Michigan. JOSEPH N. TYLENDA is making his philosophical ~tudi~s at the Jesuit House of Studies, Spring Hill Sta-tion, Mobile, Alabama. 305 SOMI~ SPECIAL PUBLICATIONS ¯SOME-SPECIAL PUBLICATIONS "_. (Continued from Page 289) One further observation about Canon Law Digest. Volume III includes docu-ments published up to December 31, 1952. Hereafter an annual supplement will. be issued in loose-leaf form. The supplement for 1953 is now in the press. An exceptionally useful book for all who catalogue Catholic books is An Al-ternative Classl/ication /:or Carbolic Books. This book, originally prepared by 3eann~tte Murphy Lynn, was first published in 1937. Previous to that, libraries with large collections of Catholic literature had to fit the. books into inadeq;u~a:te' classification schedules. An Alternatit~e Classitication offered a new and satisfa~t.~ry" way of cataloguing Catholic books that could be used with 'the Dewey Decimal or, especially, the Library of Congress classifications. A second, and revised, edition, of this valuable technical work has now been brought out by Father Gilbert C. Peter-son, SJ. A special feature of this new edition is the fact that the index, originally fifteen pages, is now forty-two pages. Also the list of religious orders and coiagre-gations is extensive; in the case of institutes of women, the date and place of founding is given, and, if they came to the United States from another country, the date of the first foundation in this country is given. The price of the book (cloth, 512 pages) is $10.00. It can be,obtained from the Catholic University of America Press, 620 Michigan Avenue, N.E., Washington 17, D.C. FATHER LARRAONA'S ADDRESS Fatfier Larraona's address to the mothers general is one of the clearest and most important statements of the mind of the Church concerning the government of re-ligious. In publishing it we have followed, ~ith some slight changes, the English version that appeared in Acta et Documenta Congressus lnternationalls Superiori.s-saturn Generalium (Rome, 1952). This publication of the Sacred Congregation of Religious is printed and distributed by the Pious Society of St. Paul. which has establishments in many countries. The volume contains the proceedings of the convention of the mothers general in five languages: Italian, French, English, Spanish, and German. In this country it can be obtained from the Society of St. Paul, 2187 Victory Blvd., Staten Island 14, N.Y. For a more complete understanding of the mind of the Church, one should also read three addresses of Pope Plus XII--to religious men (Dec. 8, 1950), to tezch-ingsisters (Sept. 13, 1951), and to the mothers general (Sept. 15, 1952). The last-mentioned address was published in REVIEW FOR RELIGIOUS, XI (Nov. 1952), 305-308., We hope to publish the other papal addresses later. FAMILY DAY The Family Communion Crusade is again sponsoring an international Family Communion Day. The Feast of the Holy Family, ,lanuary 9, 1955, will be ob-served by hundreds of thousands of families in more than forty countries, with family group Communion and family consecration to the Holy Family. The aim this year is particularly to obtain prayers for the persecuted nations behind the Idgn Cuitain. Those who wish to join in promoting the Family Commimion Day can obtain further information, literature, etc., from: Family Communion Crusade, 10 Farm .View" Road, Port Washington, N.Y. 306. . That: ",Judging Ot:hers" Habit: In t:he Light: ot: Modern Psycholog Sister Mary, I.H.M. THE ideal of religious life suffers from many weaknesses in our | human nature, but it" probably suffers from none more than in the ever-present desire to judge the other person. Our Lord l~as warned us against l~his weakness with a threat--Judge not that ~,9u be no~ judged--and yet we persist in doing it. Sometimes it becomes so much a part of the daily fabric of life that we are no longer aware that we do jti~lge other people. Habits of judging are usually formed in childhood, long before what can really be called "social feeling" has debeloped. Only the most careful and spiritually enlightened training offsets the forma-tion of such habits--and even then probably only partially. With the dawn of conscience and still later in adolescence with the de-velopment of social insight and appreciation, charac(~r, training can do much to eradicate or, perhaps better, to supplant the "judging-others" habit. Su?ely, a realization of the doctrine of the Mystical Body and of Our Lord's own commandment which He has made the first law of living together, "that you lox~e one another as I have loved you," should sound the death-knell of unkind judgment for all Christians, and especially for r.eligious._ Yet, as we know so well, it does not. It has always seemed to me that in the pettiness of mind and interest in trivialities which follow the "judging-others" habit the devil gets in his most successful innings. How-ever, this is not the aspect of the problem I am interested in dis-cussing. This aspect is rather, what the "judging-habit" means psychologically. The understanding of. this will, I think, throw light on wbg Our Lord condemned it so rbundly and wb~t, also, He makes our judgment ofothers the norm 5ccording to which He will judge us. ¯ Modern psychiatry has a useful technique which it u~es. ih analysis. This te[chfiiqfie. is from Freud, incidentally, although" the mechanism.itself is part of even Aristotle's psychology. I refer to the mental-mechanism which w~e learned to call .association. in' psy-chology. Freud cMled his tech'nique "tYee association. His theory is that if a person allows his mind to wander freely it will con~i~ct 307 SISTER MARY Revietu for Religious up with past experiences which, though normally forgotten, are still much alive in the unconscious mind. Every religious knows this process well--it seems to be at its best durihg meditation. In setting forih his theory of analysis t'hrough free association Freud liked to start with the material of a dream. Psychiatrists today use many other types of material: daydreams, memories, emotionally toned experiences, etc., as starting points for analysis. Apparently what we start with is not too important. But all who use the tech-nique are agreed with Freud's basic principle: the person who makes the association is the person who is anal~tzed. In this connection, a story once told me by Dr. Thomas Verner Moore (now Dora Pablo Maria) will illustrate the principle. A young doctor, a fallen-away Catholic, read a paper analyzing Charles Darwin at a psychiatric meeting. The young man was well known to Father Moore as one who had repudiated all moral principles both in his professional practice and in his private life. Moreover, lie seemed to take a special delight, whenever Father Moore was present at any rate, in finding some way of ridiculing the Church and Cath-olic. beliefs. However, in his paper on Darwin he limited himself to the subject. He had taken passages from Darwin's writings and, using free association on these, bad built up an astounding picture ot: Darwin as a libertine and even a pervert. (The facts of Darwin's ¯ \ private life actually reveal him a~ a loving father and husband who devoted himself to his family through and outside of his scientific work.) Discussion was limited to remarks expressing surprise and even admiration of psychiatry's revelation of Darwin's inner soul, until the chairman called on Father Moore for his comment. He, too, expressed great surprise at the immorality attributed to Dar-win and then said: "But I must in defense of the absent Darwin call attention to the very important principle at the heart of all analysis by the method of free association which apparently Dr. X has overlooked. It is this: in an analysis the person to be analyzed must make the associations. Since in this analysis, Dr. X made all the associations, the analysis is, by definition, that of Dr. X rather than of Darwin." " Now in our judgments of one another we begin, at least usually, with some action, or look, or statement of our neighbor. Then, as we. say, we "interpret" it. Really this interpretation is.a free asso-ciation of its meaning to us. The material .for it is drawn from our own experiences, our own feelings, attitudes, and ideas, our own 308 November, 1954 JUDGII'~IG OTHERS unconscious mind. And so in the judgment, we have revealed no~ our neighbor but ourselves. The injunction of Our Lord then is intended to protect our neighbor--and He threatens that He will place the judgment back squarely upon our own shoulders. The psychiatrist would say today, "Justly so. For you have judged yourself." How much th~ little-heSS, the jealousy, the short-sightedness, the bitterness, the hostility of human nature can give vent to (and at the same time do the devil's work')" through this simple mechan-ism! It, as we said before, can become so easily a part of our every-day- way-of-doing things. We use it on equals; alas, we use it on superiors, our spiritual fathers or mothers in religious life; and--a ¯ greater alas (because of their greater grace of state), superiors use it on their subjects, their spiritual children. Snap judgments; judging a whole area of life and intention from a single fact or incident; setting in movement a whole set of causes which shape a life and its work for Christ on the personal interpretation of a word, an action, an idea, or even a fault, are ways in which the mechanism works practically. If this one principle of Our Lord's, together with the mechanism of free association whereby.we violate it with such blind security, could be understood, what a difference it could make in social living! The application of that commandment whereby all men are to know that we belong to Christ would be much easier ! Psychology would give us another helpful hint in this matter. Since, when I judge another (let us say Sister Y), I do not really judge Sister Y but rather myself, this judging-others habit becomes an open book in which I can read myself and know 'my weaknesses and strengths. Our Lord is good to let us have so simple a revela-tion' of self always handy. Used aright, that is on one's self instead of on one's neighbors, the motives and the matter for speeding along the road of virtue should be plentiful. Our Lord exhorts us in another place to "judge just judgments." A true'judgment requires not "free association" but objective.truth and sound reasoning on prir;ciples. This is probably why the Holy Spirit in Ecclesiasticus so definitely connects wisdom and justice: He that possesseth justice shall lay hold of her . . . with the bread of life and understanding she shall feed him and give him the water of wholesome Wisdom to drink. "Judging just judgments" will require: (1) that we use all natural sources of knowledge, (2) 309 NEWS. A.ND V~ IE.WS ., t.ha.t we discipline the tendency to use undisciplined association, imagining it to be understanding, and (3) that. we call upofi those g!fts of the Holy Spirit, which we all possess, supernatural knowledge, .u.nderstanding, and wisdom. So often these lie like great untapped r.e.serves of grace and power on the outskirts of an all too busy and natural life. Certainly the first step towards this final goal of "just judgment" is to master completely the "free association-- judging-~babit." News and Views American Founders' Series "Xaverian Pioneers," in our present number, is the first response to our suggestion for an American Founders' Series (cf. REVIEW FOR RELIGIOUS, XIII- [March, 1954], 62). We should like to re-peat the suggestion that good biographies of American founders would make both interesting and profitable reading. But we must also repeat that what we want is the story of American founders: that is, religious who either founded an institute in the United States or Canada or extended an already-existing institute to these coun-tries. For instance, the Xaverian BrotBers were founded in Belgium, but stress is rightly laid in the present article on the brothers who pioneered the establishment of the congregation in this country. Of what should such biographies consist? To answer the ques-tion negatively, let us say that the objective of this series is not to have panegyrics or pious table reading. The biographies should be factual and should bring out the character of the founder and the spirit of the institute, as well as the purpose or purposes that the institute is supposed to serve in the mission of the Church. Length of biographies? For our purpose, about four or five thousand words would be ideal. Nevertheless, we do not wish to confine authors to such a strict limit; after all, the real limit of an article ought to be ~the space required in order to do justice to the subject. Hence, shorter biographies would be acceptable, and so would loffger ones--up to, perhaps, eight thousand words. It seems advisable, also, to repeat here some of our previous sug-gestions regarding the style of the manuscript. 1) Every manuscript should be neatly typed, at least double (Continued on Page 329)" 310 '.Just: November--or Always? Joseph N. Tylenda, S.J. DOWN through the centuries, the Church Militant has pr'ayed for the souls in purgatory; this is evident, above all, from' the history of the Mass. However, it is not our purpose here to discuss the historical aspect of the devotion, but rather to show that this devotion should be an. integral part of the life of every religious. All religious, by profession, strive not only for their own sal-vation and spiritual perfection, but also for that of their neigfibor~ Reality is such a mesh of complex intertwining threads, each strength-ening and supporting the other, that we cannot divorce striving for personal sanctification from working for that of our neighbor. It is not in the tradition of the saints that we should first become per-fect and then work for the neighbor; rather the two should normally proceed simultaneously. Here we wish to stress that it is by work-ing for the sanctification of all souls, not only of those on earth but also of those in purgatory, that we ourselves reach our perfection and attain our salvation. It is by giving that we receive; by leading others to sanctity we can help sanctify ourselves. The need to pray for the Church Militant and those still not members of the Mystical Body is quite apparimt, and no one ~vould deny it. Equally so, no one would deny that the ~ouls in purgatory have need of our prayers; but is the need of the latter as, apparent as that of the former? Because members of the Church Militant still run the risk of losing heaven, some may conclude that they need all our prayerful efforts. As for the members of the Church Suffering, they are assured of beatitude--they have only to wait for it. It would be idle to argue which group needs our prayers more, but we can at least point out that the members of the Church Militant can help themselves, whereas those of the Church Suffering are en-tirely dependent upon the prayers of the living. In this article, then, we are going to consider the reasons why prayer for the souls in pu.rgatory has a place in the spiritual life of a religious and, coupled with this, we shall examine the effects that such a practice has upon the spiritual life of the religious himself. ' Itcan be said that the suffering souls have a claim ~o Our prayers in their behalf. Some of them may found this claim on certain spe- 31i 'JOSEPH N. TYLENDA Review for Religious cial ties; others can appeal o61y to our charity. We are not bound by any special ties to pray for all the dead, but surely we do have such special ties to our dead relatives, fellow religious, extern friends, benefactors, students, and others; and as a consequence, we are under some sort of obligation to pray for souls, their appeal is directed rather to our ~pecifically, to our sense of pity. We offer for them out of mercy and fellow-feeling, whose image we recognize in them. them. As for the other general charity or, more prayers and good works or out of love of God Can gratitude oblige us to pray for the dead? If we are bound to show gratitude and give thanks to the living for their goodness to us, are we any less bound to be grateful to the dead for the good-ness they have shown us while living, and which we, in our pride and envy, have perhaps refused to recognize? The religious order or. congregation to which we belong is a human instrument, and its present progress and perfection is owing in great part to the dead of our order that have gone before us. We, their spiritual children, now enjoy the fruits, without ourselves hav-ing done the sowing. To give but one instance--and this of the more tangible sort--the charity shown to us by our benefactors was enkindled by those now dead; nit is because of them that the living still enjoy many favors first meant for them. Can it be denied, then, that we owe them gratitude, that our fellow religious who have al-ready gone from this life still retain a claim on our prayers? We, as members of a religious community, are supposed to help our fellow re-ligious work out their salvation. Can we say that our task is done when they have died--when as y~t we cannot be sure that their souls are enjoying the blessed vision of God? While alive they gave us generously of their love and friendship, their kindness and help; furthermore, we may reasonably presume that they prayed for us; for our sanctification, our pe.rseverance. Again, these breth-ren of ours were by the good example they set us often our incen-tives to love God and practice virtue; in fact, their very presence ~tcted as a continual reminder of God's goodness and love. Praying for them is now our only way of thanking them. And we do owe' them thanks. In the light of this it is easy to understand why re-ligious institutes require that all their members offer certain definite suffrages for those who have died. Another important reason why we owe certain particular souls prayerful remembiances is that these souls may now be suffering 312 Ploverober, 1954 JUST NOVEMBER-~OR ALWAYS? because of us. Certain actions. ~of ours, either before or after our entrance into religion, may have caused them,, when still alive, to offend the just God, and now in .purgatory they .are .suffering in atonement for those offenses. In such a case, can we derby that we are partially re]ponsible for their sufferings? Are 'we not bound to help such souls? Shouldn't we atone for those faults together? It may be that our parents themselves have already died; there is no question but that for them at least we shall pray much. They gave us our earthly life, our shelter, and our food--gratitude demands that we see to it that they now speedily attain to eternal life, sure refuge and refreshment in their heavenly home. All of us, too, have other relatives and friends for whom we wish to pray and ought to pray. Many there are, therefore, for whom we are obliged in gratitude to pray; ~nd every one of us will, no doubt, be able to think of still other groups or individuals for whom he has some obligation to pray. Besides our duty towards many Holy Souls by reason of these special ties, al! the souls in purgatory excite our charity. Charity is giving of self to others, not because we owe it to them, but simply because they are in need and we can alleviate that need. The Holy Souls cannot leave purgatory until they have been purified and made ready for the beatific vision. This can be effected only through their suffering, or through the prayers and sacrifices offered for them by the living. Not without reason are the Holy Souls often called the "Poor Souls," for they cannot merit anything for themselves. From this' point of view, they are utterly dependent upon the liv-ing. It is charity that incites us to do what we can to lessen their punishments by praying for them and suffering with them. Prayers for the dead are as alms to the poor. Of themselves the dead are helpless to hasten the end of their suffering; but through our passing charitable acts they can come more quickly to the treasure heaped up for them in heaven. The Holy Souls are our 'brethren in distress; we must not close our eyes to their misery. The pre-cept of lovi.ng one'~ neighbor applies to the dead as well as to those that are alive. The mandate is "Love thy neighbor," and, as we know, this is equivalent to "Do good to thy neighbor"; in the present case it means "Pray for thy neighbor," for prayer (with sacrifice) is now the only thing good for them. Charity is also, and primarily, the love of God; but assuredly, to pray for the dead is to love God, for has He Himself not said, "As long as you did it 313 JOSEPH N. TYLENDA ' Reoiew for "Reli~iou's for one of these, the least of my brethren, you did it for hae"? Even from these brief considerations we may come to realize that constant prayer for the Holy Souls has.a necessary place in the life of every religious. However, an obje(tion may be raised that "helping the souls out Of purgatory is a selfish and rather mer-cenarY affair, since we know that they will, both now and upofi their entry into. glory, pray in turn for us." But this objection is wholly unwarranted, for this interchange of prayers between the members of the communion of the saints is not self-seeking in any bad sense of the term;, rather it is a perfect friendship based on a community of grace and charity, and manifesting itself in an ex-change of precious gifts." For doing good there is always a reward; heaven itself is the great and final reward for all our good actions. Can we doubt, then, that there is a special reward for the religious who prays for the dead? There will, surely, be more joy for him hereafter, but is there no more immediate reward which he will receive even while still here below? We believe there is: we be~lieve, for our part, that it consists in an enlivened desire to go to God, a deepened u'ndersta~ad-ing and appreciation of those words of Saint Augustine: "Our hearts were made for Thee alone, O God, and they shall not rest until [hey rest in Thee." Another reward that should come with praying for the dead is a greater de.testation of sin, which, even when forgiven, may still deserve such punishment, and with it a clearer understanding of the sanctity of God, who may not be seen face to face by any soul not wholly pure. Finally, this devotion should inflame us with the desire to have as much as possiblg of our own "purgatory" here on earth so that after death, with little or no delay, we may enter into the joy of Our Lord. Nor is it presumption for a religious to have the desire to avoid purgatory, for it is not in God's primary providence that any soul should go there. Christ would have us be perfect as our heavenly Father is perfect, and the perfect will have no need of the cleansing fires of purgatory. We ought not close this article without recalling the means we have at hand for helping the Holy Souls. These are, to be sure, prayers and indulgences, "works of penance, and, above all, the Holy Sacrifice of the Mass with its unlimited graces. However, these means and their efficacy are so well known to all religious that we do not need to e~plain ther~ here. We conclude in the ~ords of Sacred Scripture that "it is a holy 314 Nou.ernber, 1954 COMMUNICA@IONS and a wholesome thgught to. pray :~or. ~he.de.ad:i' Eve, ry soul out. of purgatory', through:.gur pr~yers,means another saint in heaven~a deeply'consoling thoughl~. Ought we,' then," to remember the souls in. purgatory only at the very end of our almost endless li~t of in~ t~ntions and as a matter of mere routine, or should we not rather .make our petitions f0~ them an integral part of-our prayers for the salvation and sanctification of our neighbor? With all this in mind,. can we maintain that such a devotion ought to receive emphasis ~luring one month only? Can we so confine our charity and our love of God and neighbor? ommun{ca -{ons Reverend Fathers : I have just finished reading Ft. Aumann's excellent article on "Religious and Modern Needs" in the July issue. May I congratu-late him for it? ' Fr. Aumann's article answers a definite need for establishing the correct relationship between contemplation and action. Many of us are unfortunately so engrossed in teaching and the other works of the apostolate that we are fatigued and overworked and cannot give the needed efforts and time to the so necessary life of prayer and meditation. As'a result everything suffers thereby. Thus we cannot insist enough on personal sanctification as the end of religious life. However, I would like to call your attention to another as-pect of the problem which struck me in reading Ft. Aumann's article. Some religious, I am afraid, misunderstanding this primary aim of personal sanctification over the apostolate, go to the other extreme and risk believing themselves good religious if they are materially faithful to their spiritual exercises. In this regard a fellow priest of mine ironically d~fined the good religious as one "who is regularly on time for all his spiritual exercises, punctual at meal time and other community gatherings, and who obeys his superior." But, as my friend pointed out, such a religious may not have begun to under-stand the spirit 'of his vocation. Bishop Ancel, of Lyons, France, pointed out in a conference to religious that the prime purpose of any vocation is to. continue the task that Christ lived while on earth--thus the reason for the 31~5 COMMUNICATIONS oows. We are, in other words, to have at the root of our spiritual lives the building up of "the Mystical Body. We are to have in us "the sentiments that were in Christ Jesus," 'at St. Paul put it. We must eat, drink, and sleep in terms of the growth of the Whole Christ. We must make our own the words of Christ, "I am come tO cast a fire on earth and what will I but that it be enkindled.".Religious must make their own St. Gregory's warning, "Nec castitas ergo magna est sine bono opere, nec opus bonum est aliquod sine castitate." (Cf. the whole homily for Confessors; 3rd Noct.) The reason I am writing this letter is that I believe too many of us do not have the proper sense of responsibility for the Mystical Body of Christ. We are content to let the pope, bishops, and superiors.worry about that. And in the meantime we are not pool-ing our collective heads to anM~rze the current situation, the needs of the Church, whether or not we are getting anywhere with our efforts, etc. A typical example of what I mean is that although classroom teachers are working harder than ever nowadays to do their .work, the pupils seem to be groffcing in secularism, etc, Influ-ences outside the classroom seem often to be gaining the mastery of them. And we are producing practically no apostles from our schools. Thus, I think that something should be done to awaken per-sonal responsibility for the future of the Mystical Body. Each one of us should constantly be saying to himself as the late Cardinal Suhard did, "What can we do, what can we do?" Too many of us, misunderstanding what is meant by the primacy of personal sanctification, are content to do merely what we have been ap-pointed to do, forgetting that we are religious to be other Christs, to "restore all things in Him," and that we must do this. We must be the salt of the earth or we shall be trodden under fo6t. I almost forgot to mention the need of a proper understanding of the relationships between th'e spiritual life and action. All action must come from contemplation--the "contemplata tradere" of St. Dominic. The thing is that contemplation and the primacy of the personal sanctification element properly understood mean that prayer and the Mass must drive us to action, and thought, and a sense of responsibility for the Mystical Body; and that vice versa action must push us constantly to more prayer and contemplation. That has always been the rule of the saints--the more they did the more they prayed, and the more they prayed, the more they did.--A PRIEST. 316 THE PROMISED WOMAN--An Anthology of the Immaculate Concep-tion. Edited by Brother Stanley G. Mathews, S.M. Pp. 3lb. The Grail. St. Meinrad, Indian~. 19S4. $4.00. "From the beginning then and befbre all ages .God selected and set aside a mother for His Only-Begotten Son." As he penned these momentous words one hundred years ago, Pius IX began to list the arguments for Our Lady's Immaculate Conception in the long-awaited Bull Ineffabilis Deus. Not only was this solemn pronounce-ment at once the welcome climax to centuries of belief in the doc-trine and the complete,satisfaction of the ardent desires of the faith-ful and their pastors, but it proved to be the impetus for a new and brilliant age of Marian literature, inspired largely by this definition. In spite of the abundance of books about Mary in the past cen-tury, however, there has been a notable lack of English literature on the Immaculate Conception. The present outstanding work has been designed precisely to fill that need. Acquainted with the best in Mariology in his capacity as li-brarian at the remarkable Marian Library in, Dayton, Brother Mathews has selected thirty-four of the finest tributes to the Im-maculate Conception for his anthology. They are divided into five sections. The eight opening articles stress the dogmatic theology of the doctrine. We, ll-written and short enough for some stimulating per-iods of spiritual reading, they give a good cross-section of contem-porary and recent authors: Vassall-Phillips, Neubert, Sheen, Zundel, Giordani, Bourke, and Feckes. Father Connell gives a short sum-mary of the historical development of the dogma. Part two features six monographs on the inspiration and apostolic influence man has derived from the Immaculate Conception. Espe-cially interesting is Father Ralph J. Ohlman's article on the Im-maculate Conception in the history of the United States. How St.Epiphanius and Bossuet extolled Our Lady is shown in part three, as well as more recent writers like Gueranger, Knox and Leen. A valuable section, part four, gives the answers of Newman, ¯ Ullathorne, Gibbons, and others to Protestant misconceptions about 317 BOOK REVIEWS Revieu; for Religious the Immaculate Conception. ¯ ~ In the final division are included0 six important papal documents from Sixtus IV (in 1476) to Plus XII, as well as two significant Pastoral Letters from the Councils of Baltimore. The scope and worth of this volume can be seen at a glanc'e. Brother Mathews is to be commended for his short introduction to each article--pithy enough not t6 be passed over unread, and yet entirely adequate. His apt section titles, too, are cleverly chosen from among the praises of the Blessed Virgin. It would have been of advantage to the reader to indicate more precisely in the table of contents the type of material in each of the six sections. The index, too, especiaIIy in an anthoIogy which will be used for ready reference, could have been much more complete. A bibliogral~hy of the better works on the Immaculate Conception in French, German, Spanish, and Italian would be of value to the scholarly reader. A final note on typography: Though the type-face for the text is well chosen, the indented quotations would look better in a smalIer case (perhaps itaIicized) than that used. --T. ~,V. "~/'ALTERS, S.J. PIO NONO. A Study in European Politics and Rellcjion in the Nine-teenth Century. By E. E. Y. Hales. Pp. 3S2. P. J. Kenedy and Sons. 1954. $4.00. The scope of this eminently readable account of the ItaIian Risorgimento is indicated in the volume's sub-title: A Study in European Politics and Religion in the Nineteenth Century. The argument the author proposes is that prince and pope in the mind of Plus were not distinct entities. As did his opponents, Mazzini, Cavour, Napolean III, and Bismarck, so too did Pio Nono con-ceive of a close interdependence of politics and religion. Hence his intransigent attitude toward "a free church in a free.state." Mr. Hales has not written "spiritual reading" for his English readers. He is concerned to present "the other side" to his. com-patriots whose views of Pio Nono have been slanted by Dr. Tre-velyan, and who, thanks to Lord Acton and The "-Ffmes. have al-ways looked on the Vatican Council with horror, and its offspring, papal infallibility, with contempt. Gladstone's letters on the Nea-politan prisons and'Palmerston's unabashed references to the Papal Government as the "worst of governments" fanned tempers already b, oiling over the restoration of the English hierarchy in 1850. The author's point is well made: "Has sufficient allowance for English 318 Nooember, 19.54 BOOK REVIEWS' enthusiasm for the risorgimento ever been madein disciassiohs bf.tlse' reactions in this country to the P@e'sSyilabus of Errors. in 1864. or his proclamation of the Dogma of Infallibility in' 18707" Considering the readers Mr. Hales bad in mind, we are npt sur-prised to find some elab6ration of the definition of the Imrfiactilate Conception--the only spiritual accomplishment of Pio Nono treated iridependently of political repercussions. Since the book bears the imprimatur of the Archbishop of New York, the theologian will find nothing censurable here, although he may wince at the,. author's ~eflection that it was. unfortunate that Plus "thre~ his personal 15restige into the scale" at the delicate weighing of papal infallibility. The select bibliography has additional value in that the author has noted the bias of the various authors. --THOMAS N. MuNsON, S.J. THESE CAME HOME. Compiled and edited by Gilbert L. Oddo, Ph.D. The Bruce Publishing Co. Milwaukee. 19S4. Pp. 179. $3.00. The drama of life is played in the concrete struggles of the in-dividual person with the problems which are uniquely his; and the greatest act of this drama is his wrestling with God. Though our faith teaches us that God acts out His part by pouring His grace into the soul, not in many places do we see this grace visibly operating. The fight against sin, which is certainly a work of grace, is not an experience many care to expose to the public. The qdyssey of a convert, however, provides matter which few are ashamed to tell about and is an excellent manifestation of the work of grace. Fifteen university graduate converts narrate their stories in These Came Home, presenting a persistent search for truth away from the shallow and illogical eclecticism in which they were raised. The discovery of a personal .God, the realization that there could be only one true Church established by Christ, the unmasking of the falsehoods and misrepresentations which surrounded their young minds about the Catholic Church, the realization of Our Lord's presence in the Blessed Sacrament are some of the stages on their way home. Some were Protestant ministers and had to abandon their professions; others net obstacles in their families and friends; but all of them endured the mental anguish of realizing that their lives were empty because they had not properly found God. The reader of this book will better appreciate his own faith and under-stand those who do not shar~ it.:~ALBERT J. SMITH, S.J. 319 BOOK REVIEWS MEDIAEVAL MYSTICAL TRADITION AND SAINT JOHN OF THE CROSS. By aBenedic÷ine Of S÷anbrook Abbey. Pp. 161. The New-man Press, Westminster, Maryland. 19S4. $2.75. The author of this l~ook, by defining its scope with precision, has lightened the reviewer's pains. It is a historical study of medieval and sixteenth-century spirituality, culminating in that of the Mysti-cal Doctor, St. John of the Cross. After.h valuable sketch of the early Spanish period, successive chapters present Hugl~ and Richard of St. Victor, St. Bonaventure and his school, the German and Fle-mish mystics. The last chapter, "Spain Again, and Saint John of the Cross," brings the investigation to its goal. Within these bounds, the essayist has traced the theme of mysti-cal prayer. SlOe has read her sources with attentive care, and aligns their'yield with a steady eye to the main object. There is no over-load of learning, no pretentiousness whatever yet anyone, who has handled the tools of literary research will hold this specimen in high respect. The theory of the life of prayer, followed by the author, falls within a general scheme now widely accepted. The indispensable role of asceticism is pr~supposed.~ Vocal prayer, including petition, is taken for gbanted. To liturgical prayer is reserved its unique precedence. The writer's subject is mental prayer, and especially contemplation, acquired and infused. Acquired contemplation is the prayer of simple regard, and may be attained in some degree by a good will with the aid of ordinary grace. The inf.used forms of contemplation depend on God; they may be holily desired, but not counted on, in this world. Purgation, an essential process in the discipline of the senses and of the mind at every stage of pra~er~ takes a higher and severer form, if one is raised to the life of in-fused cgntemplation. What this historical essay has chiefly done for the present reader is tw6fold. It elucidates persuasively the unity of the mystical ex- ¯ perience (to adapt Gilson's phrase) in the Christian tradition, and the continuity, under a bewildering diversity of description, of the teaching of the mystics. Against this background, it sets the doc-trine of St. John of the .Cross in its proper focus as our Summa of mystical theology. In particular, it is he, as the author points out, who has studied with care the nature of acquired contemplation and of the approaches to mystical prayer, as distinguished from the great gift itself. 320 November, 1954 BOOK ANNOUNCEMENTS The Benedictines of Stanbrook are accustomed to give us works of solid worth. The present small volume is an honor to-their tradition.---EDGAR R. SMOTHERS, S.J. BOOK ANNOUNCEMENTS BRUCE PUBLISHING CO., 400 N. Broadway, Milwaukee I, Wis. A Man Born Again. St. Thomas More. By John E. Beahn. Once you begin to read this book, you will find it diffic.ult to lay it aside. It is a fictionalized biography written in the first person: Pp. 208. $3.00. CAPUCHIN FATHERS, 220 37th St., Pittsburgh 1, Penna. The Lagbrother According to the Heart of St. Francis. The Lagbrother Manual. Both books are by Clarence Tscbip-pert, O.F.M.Cap. The first is a translation.and the second an adap-tation from the German, In the German original they have been popular for many years among German-speaking Capuchins and have led many a Capuchin brother along the ways of perfection. The first book is a brief treatise on perfection from the practical point of view. Much of the doctrine is embodied in prayers. The second book is a vade mecum for the brothers. It takes a brother through all the actions of the day. It contains both,instruction and prayers. Both books may well serve as models as to what can be done to h~lp lay brothers in their difficult vocatibn. God's honor and glory would be increased if every brother of whatever order or congregation had similar aids to lead him to perfection. THE GRAIL. St. Meinrad, Indiana. The Jogs, Sorrows, and Glories of the RosarV. By Raphael Grashoff, C.P. This is a small book. It measures only three and a half by five and a quarter inches. In mandscript form it was used for public reading during laymen's week end retreats at Holy Cross Passionist Monastery in Cincinnati. Its purpose is to help indi-viduals to say the rosary as our Lady wants them to say it. Each of the fifteen chapters is preceded by a full page pen-and-ink draw-ing depicting one of the mysteries of the rosary. The excellent drawings are by Sister Augusta Zimmer, S.C. Pp. 173. $1.00. School Teacher and Saint. A Biography of ~Saint Lucy Filippini, By Pascal P. Parente, S.T.D., Ph.D. The foundress of the Re-ligious Teachers Filippini died on March 25th, 1732. It was°not until June 22, 1930, that she was canonized: It was 1910 before 321 BOOK ANNOUNCEMENTS" Reoieto "[or ~ R~ligioug. ttie'first five Religious Teachers Filippini opened their first gchooI in the United States i~t Trenton, New Jersey. It is not remarkable, therefore, that she is little known in this country. The present volume, the first biography in English, should do much to bring her the honor and reco.gnition she so richly deserves. The book is generously illustrated with pen-and-ink drawings by Paul Grout. Pp. 170. $3.00. Teen-Agers' Saint. St. Maria Goretti. By Mgr. James Morelli. Edited by William Peil. The book gives a brief account of the life, martyrdom, and triumph of this "Saint Agnes of the Twen-tieth Century." The illustrations by Gertrud Januszweski add con-siderably to the attractiveness of the book. The work should prove quite appealing to teen-agers, especiall~ grade-school and early-high-school students. Pp. 84. $2.00. B. HERDER BOOK CO., 15 South Broadway, St. Louis 2, Mo. The LitanF o[ Loreto. By Richard KIaver, O.S.C. That the Litany of Loreto is beautiful, and is really a poem in blank verse, all users of this litany will admit. Many, however, may not realize that it is an epitome of MarioIogy. Father Kla~ier proves this point in l~is commentary on the Litany, for to explain the various invo-cations he draws on the whole of Marian theology. The book should contribute much to make the recitation of the Litany more meaningful. Pp. 227. $3.75. Catholic Liturg~t-~Its Fundamental Principles. By the Very Rev. Gaspar Lefebvre,O.S.B. Translated by a Benedictine of Stan-brook. Here is an old classic in a new revised edition, the third in English. It should be on the shelves of the library of every religious community. Pp. 300. $3.50. The Rosary1 in Action. By John S. Johnson. A layman who knows from experience the difficulties that laymen have in the reci-tation of the rosary, soIves those difficulties. There are sections on the history of the rosary and on mental prayer. A very useful book. Pp. 271. $1.75. Neu~ Testament Stories. By Rev. C. C. Marfindale, S. J, It is a child's l{fe of Christ. All who have the care of children will wel-come this well-written book. Pp. 140. $2.25. P. J. KENNEDY AND SONS, 12 Barclay St., New York 8, N. Y. "Marg's Part in Our Redemption. By Msgr. Canon George D. Smith, D.D., Ph.D. This is a revised edition of a book which first 322 November, 1954 BOOK ANNOUNCEMENTS appeared in 1937. Its author is an eminent professor and theologian, who, in this instance, writes not for theologians but for the faithful: Thi~ Rev. Wm. G. Most characterizes the book as one "that co-or-dinates and integrates the dogmatic truths behind devotion to Mary with a solid, unsentimental, and balanced application of these truths to the life of the soul." Pp. 191. $3.00. 'THE LITURGICAL CONFERENCE. Elsberry, Mo. Proceedings of the National Liturgical Conference, 1953. Th£ celebration of a National Liturgical Week, each year in a different place, is one of the most effective means employed by the Liturgical Conference to make both clergy and laity liturgical minded and so to promote a deeper and more solid piety. The present volume re2 ports the National Liturgical Week at Grand Rapids, Michigan. Its central theme was St. Pius X and Sqcial Worship. It contains not only the papers read at the conference but a stenographic report of the discussions whidh followed. Rea~ing the volume one can catch. the enthusiasm which prevailed at the meetings. Pp. 199. $2.00. THE NEWMAN PRESS. Westminster, Maryland. Talks to Teen-Agers. By F. H. Drinkwater. The book is not for teen-agers but for those who are responsible for their spiritual and gemporal welfare. It consists of outlines arranged topically, and should prove very helpful as a rich source of material for talks and discussions. Pp. 110. $2.00. " All Things ir~ Christ. Encyclicals and Selected Documents of St. Plus X. Edited by Vincent A. Yzermans. Thirteen encyclicals and ten other documents are presented in this volume. Each docu-ment is prefaced by an explanatory note which gives the theme ~f the document and its setting: it is followed by a list of pertinent references. Pp. 275. $4.00. J. S. PALUCH CO., INC., 2712 N. Ashland Ave., Chicago 14, Illinois. The Imitation of Christ. The translation' is new and into mod-ern English. The cover is a reproductic;n in color of a portrait painting of Christ by Jerome Gibbons. This is a Lumen book. Pp. 173: $0.50. THE SCAPULAR PRESS, 339 E. 28th St., New York 16, N. Y. Union With Our Lad~ . By Ven. Marie Petyt of St. Teresa. Translated by Rev. Thomas E. McGinnis, O.Carm., S.T.L. That Our Lady has a part to play in the salvation and sanctification of 323 BOOK ANNOUNCEMENTS each individual soul is a truth all religious accept. Some may not be aware how large that part is. The present volume of excerpts of the letters of the Ven. Marie petyt show how very large that part was for her., They show too how a religious may grow in devotion to Our,Lady and so make greater progress toward perfection. The . letters are followed by an excellent one-page outline of the Marian doctrine of Mary Petyt and her spiritual director Fr. Michael of St. Augustine. Twelve one-page meditations on the Blessed Virgin conclude the volume. Pp. 75. Paper $I.00. TEMPLEGATE, Springfield, Illinois. Guide to the Bible. By the monks of Maredsous. Translated from the French by Gerda R. Blumenthal. To read the Bible, par-ticularl~ r the Old Testament, without guidance almost inevitably means to miss the meaning intended by God its author. All that an intelligent reader must know about the Bible will be found in this volume of less than a hundred pages. It should do much to promote the reading of the Sacred Scriptures. Pp. 92. $0.85. All My Life Love. A commentary on St. Th~r~se's poem Vfvre d'Arnour. By Michael Day, Cong. Orat. The translation of the poem is by Ronald Knox. In the poem we 'have a treatise on the love of God as conceived by a saint and poet. Each stanza of the poem, together with the commentary that follows it, can very profitably be used as subject matter for meditation. Pp. 56. $1.25. NOTICE FOR PUBLISHERS Our Book Re~,iew .Editor is Father Bernard A. Hausmann, S.J., of West Baden College. Publishers fire requested to send all books intended.for review in this periodical to: Book Review Editor, Review for Religious, West Baden College, West Baden Sprlncjs, Indiana. 324 Questions and Answers m3 I~ A slsterwith solemn vows in a contemplative order was received without a dowry. It is not clear whether this dispensation was to be con-ditional at that time. The sister wishes now to establish a dowry. Will she need the perm[sslon of the Holy See, or will the superlor's permis-sion suffice? By. taking solemn vows sister gave up her right to ownership of temporal things, hence also the right to acquire anything in the future by way of inheritance, legacy or gift for herself. Here is what canon 582 of the code has to say on the subject: "After solemn profession, likewise without prejudice to any special indults of the Apostolic See, all the property which comes in whatever manner to a regular [that is, to one who takes vows in an order, can. 488, 7°]: "1 ° In an order capable of ow.nership, goes to the order, prov-ince, or house, according to the constitutions; "2° In an order incapable of ownership, it becomes the property of the Holy See." Sister, therefore, must turn over to her monastery whatever money or other temporal goods may come to her from any source whatsoever after she has made her solemn profession. Superiors will then have a free disposition of this money or other goods, since it " now belongs to the monastery. In case the monastery is incapable of ownership, superiors may ask the Holy See for permission to put aside that amount of money required for a dowry by the constitu-tions, and use it for that purpose. According to our constitutions a novice who becoms gravely ill may be admitted to profession . . . and a plenary indulgence in the form of a jubilee is also granted to her mercifully in the Lord. What is % plenary indulgence in the form of a jubilee?" As far back as 1570, Pope Saint Pius V, a member of the Order of Preachers, allowed any novice of the second order of Dominican nuns who was in danger of death to make her religious profession. In the course of time this privilege was extended to other second orders. 325 QUESTIONS AND ANSWERS Reoiew [or Religious In 1912 (September 3) Pope Saint Plus X extended this privi-lege to all novices of. every religious order.or congregation or society, and his grant was published in. a decree of the Sacred Congregation of Religious, dated September 10, 1912 (AAS. IV, [1912], 589- 590) which laid down detailed regulations regarding this profession of a novice at the hour of death (see REVIEW FOR RELIGIOUS, I, [March, 1942], 117-122). In this decree, under number 4, occur the words: "to him is granted mercifully in the Lord a plenary in-dulgence and remission of all his sins in the form of a jubilee." This phrase, "in the form of a jubilee," adds nothing to the plenary in-dulgence granted but is merely gn honorary title, so to speak, which indicates the generosity of the Roman Pohtiff in granting this extra-ordinary indulgence (se~ de Angelis: De Indulgentiis, ed. 2, Rome, 1950, p. 128 n. 176). m33m Our constitutions state: "two members of the same family, for ex-ample, two sisters, two cousins, or an aunt and a niece, may not at the same time be members of the general council." Now the father of our. newly elected mother general is a first cousin of the father of the sister elected to be the fourth general councllor. May this sister act validly and licitly as a member of the general council together with our recently elected mother general? Canori 19 of the Code.of Canon Law tells us that laws which restrict the free exercise of rights are to be interpreted strictly, that is: "the words are taken in their proper meaning, but in a narrower sense than must necessarily be attached to them; an interpretation is broad when the proper meaning of words is retained, but it is taken in a wider sense than the word bears at all times." (Lydon, Read~l Answers in Canon Law, ed. 3, 1948, p. 336.) Webster's New Collegiate Dictionary, 1950, ~lefines "cousin" as: "2. Specif: a son or daughter of one's uncle or aunt; also, a relative descended the same number of steps by a different line from a common ancestor." The first definition is the strict interpretation according to cXnon law, the second a broad interpretation. Ordinarily the term cousin is understood of persons called first cousins. Since the fathers of the recently eldcted mother general and of the newly-elected fourth councilor are first cousins, these religious are really second cousins, and hence do.not come within the strict canonical interpretation of the term "two cousins," as used in ithe 326 Nouember, 1954 QUESTIONS AND ANSWERS constitutions, referred to ifi the question. Hence both sisters may continue in office as members of the general council. We should add that our interpretation is based on the assumption that the examples given in the constitutions limit the meaning of "two members 6f the same f~imily." This interpretation seems reasonable to us. We are a diocesan institute. Our constitutions read as follows: (I} "The sisters elected to the general chapter shall remain, everyone in her own office, up to the ne~t chapter. No one can be deposed,, unless for a grave cause and by the general council alone." (2) "The mistress of novices shall be appointed by the superior general and her council." The general chapter is not a month old, whe~ the second councilor is appointed to the position of mistress of novices. May she be a meml~er of the general council and mistress of novices at the same time? No pro= vision ~s made in our constitutions for an event of this kind. The Normae of 1901, in. article 300, forbade the mistress of novices to hold any other office which might impede the care and direction of the novices and explicitly mentioned the office of general councilor. This article has been written into many constitutions and must be observed in 'such cases. The Code of Canon Law merely laid down a general norm in canon 559, § 3, which says: "Both [the master of novices and his assistant] should be free }rom all other occupations which could hinder them in the care and gov-ernment of the novices." The Code does not determine in par-ticular whicfi offices are incompatible; this judgment is left to the constitutions and to the prudent judgment of superiors. Now since your constitutions have no such prohibition, superiors may determine that the office of mistress of novices is not incompatible with that of general councilor. In that case the second councilor remains a member of the general council and also assumes the office of mistress of novices. --35-- Until recently our congregation has been merely diocesan. Our con-stitutlons permitted the mother gqneral to be elected to two terms of six years each, but not to a third immediate term. Recently we have re-. ceived the Decree of Praise from the Holy See and are now a pontifical congregation. Our new constitutions, like the old, permit a sister to hold two consecutive terms of six years each as mother general, but not a third immediate term. We are to have a general chapter in January, and our 327 QUESTIONS AND ANSWERS Replete for Religious present mother general will have completed twelve consecutive years in office by that time. Some sisters contend that under the new con!stltu-t[ ons she will be eligible for immediate re-dection for two more terms of six years each without any special permNslon from the Holy See. Is this correct? Father Frederic Muzzarelli, S.S.P. in his book De Congregation-ibus Iuris Dioecesani, published in Rome in 1943, holds this opinion, and Father Gallen referred to this interpretation, apparently with ap-proval (REVIEW FOR RELIGIOUS XII [September, 1953], 255). Father Muzzarelli gives the following reason for his opinion: "The time spent in office under the former constitutions is not to be com-puted, since these have nol/¢ lost all force." It seems to us that this in-terpretation is contrary at least to the spirit of the Letter of the Sacred Congregation of Religious dated March 9, 1920 (see Canon Law Digest, I, 276-277, for English text), and sent to all the local ordinaries of the world. The Letter stresses the years spent in of-rice, regardless c;fthe manner of obtaining .it. This likewise seems to be meaning of canon 505 which states that "higher superiors shall be temporary." Father Muzzarelli interprets "temporary" as "not perpetual" but the Letter seems to make it very clear that "tem-porary" is to be taken in the ordinary sense of the term. Twenty-four consecutive years of office certainly seems to us longer than the ordinary meaning of tempora[y. Our interpretation of the canon is confirmed by a recent state-ment of Father Anastasius Gutierrez, C.M.F., an official of the Sacred Congregation of Religious, who published a series of articles regarding the present practiceof the Sacred Congregation in Com-mentarium pro Religiosis during 1953 and is continuing the same during 1954. Here is his statement: "No matter how the mother general may have been promoted to or continued in office (by nom-ination, election, or confirmation), once twelve years of continuous regime have elapsed, she is no longer canonically eligible; she may be postulated, but cannot be re-elected" (page 90)." --36-- . Could you please give us a list of books that treat of obedience? Among rather recently-published books are the following. Valen-tine, O.P., Religious Obedience: A Practical Exposition for Sisters, (London, 1950; also, the Newman Press, Westminster, Md.). Polit, S.J., Perfect. Obedience: A Commentary on the Letter on 328 November, 1594 NEWS .AND VIEWS Obedience, translation by William Young, S.J. (Newman Press, Westminster, Md., 1947) PI~, O.P. (editor), Obedience--Volume III of series on religious .lii:e (Newman Press, Westminster, Md., 1953). Some rather recent books that contain extensive treatment of the subject are the following. Fennelly, C.S.Sp., Follow Me (Burns ~ Oates, London, 1943) ; see Part III, pp. 123-203.Msgr. Gay, Re-ligious Life and the Vows (Newman Press, 1942--reprint of an old book) ; see Part III, pp. 167-264. Brothers of the Sacred Heart, Catechism of Religious Profession (Metuchen, N.J., 1943--new edi-tion in press) ; see Section IV, pp. 159-201. Brothers of ~he Chris-tian Schools, Short Treatise on the Religious State, (Paris, 1950) ; see Chapter VIII, pp. 270-324. And, finally, see the first volume of "the series on the religious life, Religious Sisters (Newman Press, 1950): "The Vow of Obedience," by Marie-Joseph Nicolas, O.P.; and "The Adaptation of Religious Obedience," by Reginald Go-mez, O.P. In listing these, various treatises on obedience we do not neces-sarily recommend them because we have not read all of them suffi-ciently for that. Also, we list these because .we happen to have them at hand. Readers may know other treatises, and their suggestions would be welcomed. NEWS AND VIEWS (Continued from Page 310) spaced (triple is even better), with at least an inch of margin on each side of the page. It is difficult to make editorial notations on a crowded page. 2) Onion-skin paper should not be used. It is frustrating to try to make editorial notations on such paper. 3) For practical purposes, REVIEW FOR RELIGIOUS follows what might be called the "old-fashioned" method of printing quo-tations: that is, we print them just like the rest of the article, except for the fact that they are in quotation marks. This same system should be followed in manuscripts. 4) The use of capital letters should be very reserved. Congress in Canada Our May number (pp. 138-40) contained a great deal of pre-liminary information concerning the national congress of religious institutes to be held" in Montreal, July 26-30. The Acta of the 329 NEWS AND VIEWS Review" for Religious congress will be published: but~-we do not know the precise date of publication. In the meantime, pending the publication of th~ Acta, our readers will no doubt be interested in the following in-formation, which we have received through the kir~dness of Father Edward Sheridan, S.J., one of the Associate Secretaries of the con-gress and First Vice-President of the executive council of religious men. Interesting statistics include the following: At the inaugural general session were three cardinals and some twenty bishops. Also present at the congress were four abbots. In approximate figures, the delegates, representing some 200 religious institutes, with a total of 60,'000 members, were distributed thus: 400, representing 12,500 French-speaking religious men (of whom about 6,000 are teaching brothers); 150, representing 2,500 English-speaking religious men; 600, representing 37,000 French-speaking religious women; 250, representing 8,000 English-speaking religious women. Included among the delegates were 259 major superiors. At the inaugural general assembly Cardinals MacGuigan, of Toronto, and L~ger, of Moni~real, stressed adaptation and moderni-zation in habit and custom book. These points were also much stressed in the sessions of religious women. One fruit of the congress was the establishment of a Canadian Religious Conference--a permanent conference of all major religiou~ superiors resident in Canada, with a permanent secretariate to be established in Ottawa. This was. in resptonse to the express wish of the Sacred Congregation of Religious. Very Reverend Girard- Marie Par~, O.P., was elected the first president of this conference. The closing exercise of the congress was a torch-light procession and outdoor evening Mass, at the famous St. Joseph's Shrine. The Apostolic Delegate, the Most Reverend Giovanni Panico, was the celebrant. The physical plant was ideal for the meetings. This included St. Laurent College, conducted by the French Canadian Holy Cross Fathers; and St. Laurent Convent, of the Holy Cross Sisters--the two together constituting some five solid city blocks of religious and educational buildings, with fine grounds. The Holy Cross Fathers and Sisters were indefatigable in doing everything possible to make the congr.ess a success. The modus agendi of the sectional meetings--which especially impressed Cardinal Valeri, Prefect of the Sacred Congregation of Religious and President of the congres.s--was planned and executed 330 Nooernber, 1594 NEWS AND VIEWS x~ith remarkable ingenuity and efficiency. Before the congress, four books (one for each of the four sections) were printed. These books contained general information, outlines (some rather com-plete) of each of the papers to be given at the sectional meetings, topics for discussion and study, and the full text of the address given by Pope Plus XII to the congress of religious in Rome, December 8, 1950. Every delegate was provided with one of these books. Each of the sections had its own general session in the morning, at which four twenty-minute papers were read Jan the subjects indicated. Then each section broke up into study committees, of from twelve to twenty members, each committee discussing one of the papers read for a period of one hour. After lunch, the committees met again for an hour's discussion, 2:00 to 3:00 p.m. From 3:00 to 3:30 the speaker of the fiaorning conferred with the presidents and sec-retaries of the committee

Issue 12.1 of the Review for Religious, 1953. ; Review t:or ~eligious Volume XII January December, 1953 Publlshed'at ~ THE COLLEGE PRESS Topeka, Kansas , "Edited by THE JESUIT FATHERS SAINT MARY'S COLLEGE St. Marys, Kansas REVIEW FOR RELIGIOUS is indexed in ÷he CATHOLIC PERIODICAL INDEX ¯ The C rt:husi ns Jerome Breunig, S.J. ~"HE centuries-old Carthusian Order is breaking ground in the | NewWorld and the eyes of America are watching with interest. Through the generosity of a benefactress and with the approval of the Bishop of Burlington, the Most Rev. Edward F. Ryafi~, a pio-neer band, consisting of two Carthusian priests and two lay brothers with some Americancandid~ates, has established the first ~ommunity at Sky Farm near Whitingham in the Vermont hills. The very name Carthusian is pronounced, with reverence on Catholic lips, and in .many minds it represents the ultimate in austerity and deep spiritual-ity. The coming of the Carthusians brings many questi~ons to mind. Is there place for them today? Aren't they passe, a respected' relic of the past? Just how old are they? Who founded them and why? Do they differ from the Trappists? What do they do? What did they do? How do they live? Is it true that they do not eat meat, that they do not heat their rooms, that they always wear a hairshirt? Are there Carthusian nuns? Many of these and similar questions are answered in the Apos-tolic Constitution of Pius XI, Umbratilem, in the booklet, The Car-thusian Foundation in America, and in tw~o recent books that com.- plement each other: The Cartbusians, which gives a detailed factual' description ,of their life, and The White; Paradise, which is a glowing account of his visit to the chartethouse ~it La Valsainte in.Switzer-land by the gifted autho£-conv~rtI, Peter van der Meer de Walcheren. Mo~t of the information in this article is taken from these four sources. Any questioning of the validity; and modern relevance of the Carthusians should be cut short by Umbratilem, the Constitution issued on July 8, 1924, when the Statutes of the Carthusian Order were. approved in conformity with the new dode of Canon Law. This important document on the contemplative life states clearly at the, outset that Carthusians h~ive chosen the better part, and holds up their life to the, admiration and imitation of all. ".All those, who, according to their .rule~ lead a life of solitude 'remote from the din and follies of" the world, and who not only ~3 JEROME BREUNIG Reoiew for Religious assiduously cbntemplate the divine mysteries and the ~ternal truths, and pou~ forth ardent.and continual prayers to God that his king-- dom may flourish and be daily spread more widely, but who also atone for the sins of other men still more than for their own by mortification, prescribed or voluntary, of mind and body--such indeed must be said to have choser~ the better part, like~ Mary of Bethany. "For no more perfect state and rule of life than that *can be pro-posed for men to take up and embrace, if the Lord calls them to it. Moreover, by the inward holiness of those who lead the solitary life in the silence of the cloister and by their most intimate union with Gbd, is kept brightly shining the halo of' that holiness which the spotless Bride of Jesus Christ holds up to the admiration and imita- ~tion of all." The document also mikes it clear that there is need for Carthu- .sians today. "For, if ever it was needf_ul that there should be ancho; rites of that sort in the Church of God it is most specially expedient nowa'days "when we see so (nany Christians-living without a thought for the things of the next world and utterly regardless of their eter-nal salvation,° giving rein to their desire for earthly pelf and the pleasures of the flesh an'd adopting and exhibiting publicly as well as in their private life pagan manners altogether opposed to the Gospel. ¯ . . It is, besides, easy to understand how they who assiduously fulfil the duty of prayer and penance contribute much l~ore to the increase of the Church and the welfare of mankind than those who labo~ in tilling the Master's field; for unless the former drew down from heaven a shower of divine graces to water the field that" is being tilled, the evangelical laborers would reap forsooth from their toil a more Scanty crop." The Founder An authentic hunger for God led a diocesan priest-educator in the eleventh century to formulate a" way of life that h'appily blends community life with thelife of solitude and keeps the advantages of each form. This life was first put into practice in 1082 by the same priest and six companions at Chartreuse in the Alps of Dauphin~, in Southern France, and endures to our day. From the extant r~cord of tributes after his death, this priest, whom we know as St. Bruno, was one of the great men of his time. Besides noting Bruno's talents as a preacher, writer, and educator, these tributes single out three vir-tues for which the saint was conspicuous: spirit of prayer, extreme January, 1953 THE CARTHUSIANS mortification, and filial devotion to Our Lady, virtues also conspicu-ous in his Order. Born in Cologne, St. Bruno (1030-i l~J)'studied at the episco-pal school at Rbeims. After his ordination he remained at this school for 25 Years as '.teacher~, principal, and "diocesan superintendentl) of schools. After a short term as chancellor of the diocese he evaded the efforts of the clerg~ to make him their bishop by "~scaping" to Chartreuse in 1082. In .I090 Pope Urban II called his former teacher, St. Bruno, to Rome to be his counsellor. The orphaned community wavered in their vocation for a time and later even deserted by.following their founder to Rome, but after a year they returned to their hermitages at Chartreuse. Though Sty. Bruno made the ground plan for the Carthusian Order, it was the fifth general, Guigo the Venerable (1109-1136) wh6 xvrote the Consuetudines, the first Statutes of the Order. "The Consuetudines are the Carthu-sian gospel, Guigo our evangelist and Saint Bruno our founder and lawgiver" (The Carthusians, 17). The Life of Solitude In Rome is a famous statue of St. Bruno by~Houdon. It is so lifelike, the comment is: "It would speak if his rule did not compel him to silence." Silence and solitude, so essential to the Cartbusian life, are insured by providing each monk with a separate hermitage consisting of four distinct rooms and an enclosed ghrden plot. There is a storeroom and work shop, usually on the first floor, and, above, an ante-chamber called the Ave Maria, because it honors a statue of, Our Lady, and an "'inner chamber" or living room. A private wash-room is also provided. In the cell proper the monk has a prayer-stall, desk and book cas~, a bed, and a small table for meals. Except on Sundays and feast days the meals are brought to an opening in each cell. There is never any breakfast and m~at'is never permitted even in sickness. From September 14 to Easter the evening meal is cut down to a collation of dry bread and whatever is the most com-mon drink of the country. Penitential as it is; the diet seems to insure longevity rather than shorten life. The cell is the monk's "living toom." Except for community exercises and the occasional recreation periods the monk never leaves his hermitage. He lives for God and God alone. Here he devotes whole hours to study, to spiritual reading, and to prayer, including mental prayer, the part of the Divine Office not said in choir, the JEROME BREUNIG . Reoieto for Religious Office of Our Lady. and sometimes the Office of the Dead¯ Since "the harp needs a rest,", th~ monk relaxes from time to time with light manual work such as sawing wood for his fire, cultivating his gar-den. making religious articles, and caring for the hermitage. No siesta is permitted and the night's sleep is always broken into two periods of about three and a half hours each by the night Offce. The Comrnunit~ Life The community life which tempers the solitude provides a~ frame-work with a fixed daily'order and sustains the courage of each monk by mutual good example. 'jBrother helped by brother-makes a strong city." The main daily communal exercises are the chanting of the night Office and of Vespers and the conventual Mass. On Sundays and feast days the rest of the Office except Compline is-chanted, meals arc taken in the refectory, and there is a recreation period. Besides there is a weekly walk outside the enclosure.- ,This period is called, the spatiarnenturn and lasts about three and a half hours. Dom I.e Masson an outstanding general of the order'(1675~- 1703). says of this exercise: "It is only with the greatest reluctance that I excuse from the spatiarnentum, and then. on!y to tbe aged. So great, it appears to me. is the utility of this walk for good both of body and soul . More easily and willingly would I exempt a car-thusian monk from the night Office for some days, or from fasts, of th~ Order. than from the spatiarner~tum." (The Cartbusians. 62.) What They Did Onl.y eternity will unfold the~ contribution of the Carthuslan Order to~ the glory, ~: God- and .the salvation of souls. Even in recorded history the order is eminent in providing the Church with saints, beati, and saintly bishops, archbishops, and a few cardinals. Perhaps the greatest s!ng[e contribution is the'treasure of writings in ascetical and m~stical theology. The only wealth of any kind in a charterbouse was to be found in the library. Scbolarship'was always held in high esteem and the monks helped enrich other libraries as well as their own ldy providing both copyists and eminent writers. Besides St. Bruno,' who is said to have written bi~ famou~ commen~ ¯ tary on the Epistles of St. Paul when at Chartreuse, the list of writers includes Ludolf of Saxony, whose Vita Cbris~ti was so influential for centuries~ Dionysius the Carthusian called the Ecstatic Doctor, who has written more than St: Augustine; John Lansperg, who ~_~te of Devotion to the Sacred Heart before St: Margaret Mary l and Lau- danuar~t, 1953 THE CARTHUSIANS rentius Surius, whose Vitae still help supplement the work of the ~3011andists. The official document of the Church Ur~bratilem is quite articu-late about the contribution of the Carthusians to the. religious life. "In his great kindness, God, who is ever attentive to the needs and well-being of his Church, chose Bruno. a man of eminent sanctity, for the work of bringing the contemplative life back to the glory of it~ original integrity: To that intent Bruno founded the Carthusian Order. imbued it thoroughly with his own spirit and provided it with those.laws which might efficaciously induce its members to ad, ,vance speedily along the way of inward sanctity and of the most rigorous penance, to the preclusion of every sort of exterior, ministr) and office: laws which would also impel th~em to persevere with steadfast hearts in the same austere and hard life. And it is a recog-nised fact that through nearly nine hundred years the Carthusians have 'so wel! retained the spirit of their Founder, Father "and Law- , giver that unlike other religious bodies, their Order has never in'~o long a space of time needed any amendment, or, as they say, reform." The badge of the order is appropriate. It is a globe surrounded by~ a cross and seven stars, with the motto: Star crux dum votoitur orbis terrarum The cross remains firm while the world keeps spinning around. If, persecution is a mark of Christ's followers, the Carthusians can certainly, be identified. "They have persecuted Me. they will also persecute you.'" Three Carthusian priors .were among the proto-martyrs of Henry VIII: fifteen more mohks died on the scaffold or starved to death in prison during the English persecution which practically suppressed the order in that country.~ Spain pre-vented a Carthusian foundation in Mexico in 1559, compelled the charterhouses to separate from the order in 1784, and suppressed them in 1835. The, French Revolution was the greatest blow. In ",1789 there were about 122 charterhouses. Almost all,of-them were suppressed, first in France and then throughout Europe as the French armies over-ran the continent. The restored houses in France were again disrupted in 1901 as a result of the Association Laws. Tile. Italian houses were suppressed during the course of the Risorgimento. The Carthusian Order in 1607 had about 260 houses with 2,500 choir monks and 1,300 lay brothers and donn~s. At the pres-ent time there are 18 established charterhouses witil a total of over 600 members. There are four charterhouses in France, five in Italy and Spain, and one each in Switzerland, Jugoslavia, Germany, and England. 7 January, ) 953 The Carthusian Nuns In 1245 Blessed John of Spain,, Prior of,the Charterhouse of Montrieux, was ordered to adapt the Carthusian Rule for a group of nuns at the Abbey of Pr~bayon in Provence. Since then there have never been more than ten convents for Carthusian nuns. The nuns; live in private rooms not separate buildings, have two recreations a day, eat in a common refectory, and are not obliged to wear the hair-shirt. They spend eleven hours a day in prayer, meditation, and work, and are allowed eight hours, sleep. The nuns have always been distinguished for their austere sanctity and strict observance. Out-standing among them ar~ Blessed Beatrix of Ornacieux and St. Rose-line of Villaneuve. Both lived durin'g the fourteenth century. The body of the latter is still incorrupt. At present there are four con-vents for nuns, two in France and two in Italy. BOOKS ABOUT THE CARTHUSIANS The following can be obtained from The Carthusian Foundation, Sky Farm, Whitingham, Vermont: The'Church and the Carthusians. The teaching of Pope Plus XI as contained in the Apostolic Constitution Umbratilem; Introduction, translation and Latin text. Pp. 18. $.10. The Cartbusian Foundation in America. Pp. 24. With pictures and illustrations, $.25. The Carthusians: Origin --- Splrlt--Familg Life. First p~inted in 1924. Re-printed in 1952 by the Newman Press, Westminster, Maryland, Pp. 107. $1.75. The White Paradise. The Life of the Carthusians. By Peter van der Meer de Walcheren. Witha preface by ~Jacques Maritain. David McKay Co., New York, 1952., Pp. 91. $2~00. THEOLO~Cf DI~EST Theglogy Digest, a new publication edited by ' Jesuits at. St. Mary's College, St. Marys, Kansas, is for priests, religious, seminarians, and laity who are interested 'in present-day theological thought, but who perhaps find it hard to maintain and cultivate this interest. The Digest aims to help such readers to ke~p informed of current problems and developments in theology by presenting a concise sampling of current periodical writings in America and Europe. The digests-deal with the vari-ous branches of theological learning--Apologetics. Dogmatic Theology, Scripture, Moral Theology and Canon Law, Ascetics, Liturgy, and Church History--with emphasis on the speculative rather tbar~ the pastoral aspects of theology. Published three times yearly. Subscription price in U,S.A.] Canada, and coun-tries of Pan-American Union, $2~00. Foreign, $2.25. Send subscriptions to: Theology Digest, 1015 Central, Kansas City 5, Missouri. "So Trust in God as it:. ," Augustine G. Ellard, S.J. ! [AUTHOR'S NOTE: For nearly everything in this brief account I gladly and grate-fully acknowledge my indebtedness to the article by C. A. Kneller, S.J., "'Ein Wort cleshl, lonatius oon Logola,'" in the Zeitschri?t t~uer Aszese und M~stil~, 1928, 253-'257. There one will find a fuller treatment of the matter and the original texts.] ONE could hardly be familiar with modern spiritual literature and not have encounfered one or the other, or both, of these sayings attributed to St. Ignatius: "So trust in God as if all success depended on yourself, and not at all on God; but take all pains' as if you were going to do nothing, and God alone every-thing"; and the other: "S~ trust in Go.d as. if all success depended on Him, and not at all on yourself; but take all pains as if God were going to do, nothing, and you alone everything." Both rules have become commonplace. The firsl~, more paradoxical, form occurs in various editions of the Thesaurus Spiritualis Soci~tatis desu, an official collection of documents of prime importance in the spiritual formation of mem-bers of the Society and in the hands of all of them. This version was first published by the Hungarian Jesuit Gabriel Hevenesi (d. 17i5) in a little book entitled lgnatian Sparks. For every,day of the year he proposed an aphorism of St. Ignatius. They were to have some-thing of the effect, if we may use an anachronistic cgmparison, of a spark-plug upon one's daily life and fervor. The book rhust have been excellent: it went through dozens of editions, one of them being ~s late as 1909. This di'ctum, "So trust . .," is put down for January 2, a fact which suggests that in' Hevenesi's opinion it was one of the best of the maxims which he' found in St. Ignatius. The dictum has been censured as contrary to the Catholic doc-trine of grace. It implies, the objection runs~ that man carinot do anything, not even merit, toward his eternal salvation. But the maxim is not concerned with how divine and human activities are united. I~t purports to give a working rule on how to combine one's expectations with one's exertions. It has.also been argued that the saying does not make sense, and that therefore it could not have been uttered b'y St. Ignatius. In an article on "The Tensions of Catholicism" in ThoughtI 1. Thought (December, 1950), 630-662. AUGUSTINE ~. F.LLARD Reoieuv/'or Religious Father Andr~ Godin.states that Catholic hope can deteriorate in two different vfay:~. The first is.by way of "the rationalizing tendency: to march toward salvation with assurance and in a spirit of con-quest." The secohd is the "affective tendency: to attain salvation ~hrough fear and tremblirig.'; The true "Catholic equilibrium of "the two tendencies" is "to act as though all depends on God and to pray as though all depends on us." He notes that ."the formula is sometimes r~versed, but then it ,s~ems extremely banal.''~ Father Godin takes "this celebrated formula" to mean that in Christian action there should be both humility and hope, and in pra, yer anguish as wellas ardent appeal. It excludes both Quietism and Pelagian-ism. One's life becomes a unified whole, in which there are both "the tranquil certitude of Christian hope 'and the. anxiety of invocation in .prayer." . If one were perfectly united with God and as it' were identified with Him, one might well trust in God as if all success depended on oneself, that is, really, on God, and tak~ all ~pains as if. God were going to do everything, that is again, God and oneself co-operating with Him. ~Father Pinard de la Boullaye, in his Saint Ignace de Logolq Directeur d'Ames, quotes it in French translation. He ~ays that it was inspired.by the doctrine of St. Paul: "I planted, Apollos watered, but God gave the growth" (I Cor.3:7). It should warn us, he adds, not to be negligent in any way on the-plea that after all it is reallyGod who accomplisl~es things. But Father Pinard de la Boullaye seems to betray a sense that there is something wrong with this direction by supplementing it immediately with another "quota-tlon from St. Ignatius (and Hevenesi also) strongly emphasizing foresight and constant self-correction: "To plan in advance,, what one is going to do, and then to examine what one has done, are two of the most.reliable rules for acting r.ightly,''~ The counsel to trust in God as if nothing depended on Him, and to exert oneself as if one's efforts were to have no effect, seems indeed to be more than a paradox or an oxymoron: how understand it as something other than a perfect absurdity? One so advised might ask, "How am I to go about formulating such a trust? What is the point in doing something expressly acknowledged to be of no avail ?" Although this first form of the maxim is in every Jesuit's 2.Ibiil~, p: 64~. 3. Thesaucu~"Spiritualis Societatis Jeiu (Bruges, 1897); No. 9, p. 604.~ 10 ~la'nua~'~ 1953 So TRUST IN G6D Tbesaurus~ oddly enough it is not the one more Commonly heard, or encountered. One is more, apt~ to meet, substantially this advice:. "Trust in God as if everythifig depended on Him, and exeft yourself as if you were'doing everything by' yourself." Given "this contrary and more intelligible .turn, the principle is said to ha;ce been a favorite guiding rule of the late eminent Arch-, bishop John I~eland of St. Paul. However, with him it underwent a further minor change: "We ought to act as if everything depe'nded on us, and pratt as if everything depended on God." Praying is sub-stituted for trusting. One of the most famohs pulpit-orators of the last century, namely, the French Jes6it Xavier de Ravignan, distin-guished for the conferences he used to give in the Cathedral of Notre Dame, Paris, in advising some of his younger religious brethren how to prepare themselves for preaching, said: "Listen to St. Ignatius, " who gives us this'meaningful counsel, 'One must do all as if one were alone in acting, and one must expect everything from God as if one ¯ had done nothing.' " This form of the saying is very common' on leaflets given to .retreatants, on :religious-calendars, holy cards, and so on. Another slightly different turn given to it is this: "Let Us ;act as bravely as if we could d6 everything, and still abandon ourselves to Providence as if we ~ould do nothing." A person who hears, that St. Ignatius advises one to act a~ if everything depended on ~ne's self and then again 'as-if nothing at all depended on one's self, may rightly '.wonder what St. Ignatius really said. Reason for wondering is enhanced when one notices the long interval of time that elapsed between Ignatius and Hevenesi, namely, .150 years. If, too, one should try to. find the' original 'words of St. Ignatius in hi~ printed works or in other first-class sources, one's wonderment could become still greater. Neither the first nor the second form of this saying is a direct~ quotation from the saint. However, the substance or idea of toe ~econd form does occur repeat-edly in the documents written by him or by his contemporar{es about Hevenesi gives, as his authority the Bologna Jesuit Carnoli (d. 1.693), Who published a life.of St. Ignatius at Venice ~n 1680. In a chapter on the faith and hope of the saint he relates the follow-ing incident. Off a certain occasion Ignatius, accompanied by Riba-' deneira, a confidant and frequent companion of his, called on~ the Spanish ambassador in Rome, the Marquis de Sarria, ~nd met with a cool reception. Ighatius's suspicion ~as that the M~rquis was piqued AUGUSTINE (3. ELLARD . . Review for Religious because~ his influence with the Pope was not considered great and his intercession was not much in demand. Then Ignatius explained to Ribadeneira that thirty years earlier the Lord had taught him to employ all permissible means in the divine service, but not to build his hope upon them. Hence neither upon the noble Marquis nor upon any other creature would he base his confidence. Carnoli does not give his source. In fact at that time it was not in print. Now it is, namely Ribadeneira's work, De Actis P. N. lgnatii.* In No. 108, the pertinent place, Ribadeneira writes: "He said to me that he thought of telling him that thirty-six [sic] years ago our Lord had given him to understand that in. matters of His holy servic'e, he ought to use all the possible legitimate means, but then to place his confidence in God, not in those means." Ribadeneira himself wrote a biography of St. Ignatius, and in the account of this visit quotes him as saying: "I shall tell him [the Ambassador], an'd I shall say it plainly, that thirty years [sic] ago I 'learned from God that in doing the work of God, I should seek all helps, but in such a way that I consider my hope to rest, not in those aids, but in Godralmselr. . s In a letter to St. Francis Borgia St. Ignatius gives expression to the same thought: "Looking to God our Lord in all things . considering it wrong to trust and hope merely in any means or efforts by themselves, and also not regarding it as secure to trust entirely in God without using the help He has .given, since it seems to me in our Lord that I ought to avail myself of all aids . I have ordered . "6 I The same Ribadeneira wrote a treatise entitled "On the Method of St. Ignatius in Governing," and in it he says: "In the matters belonging to the service of ou~ Lord that he undertook, he employed all human, means to succeed in them, with as-much care and efficiency as if success depended on them, and" he confided in God and kept himself dependent on divine Providence as if all those other human means that he took were of no effect.''7 Pinard de la B'oullaye gives several other .references to old writings which witness to St. Igna-tius's use of the sam~ principle.8 4. Monumenta Historica Societatis Jesu, Monumenta lgnatiana, Set. ,~, v. 1. 391 ; cf. 400. ¯ 5. Pedro de Ribadeneira, Vitq lgnatii Loyolae (Cologne, 1602), Lib. 5. cap. 9, 615ff. 6. Monumenta'Ignatiana, Set. 1, t~. 9 (Sept. 17, 1555), 626. 7. Ibid., Set. 4, v. 1, 466. 8. Pinard de la Boullaye, Saint lgnace de Loyola Directeur d'Ame~, p. 299. 12 January, 1953 So TRUST IN GOD This principle is also characteristic of the spirit that animates the Constitutions of the Society of Jesus. In one of the most important parts of them, after stating that, to preser;;'e and perfect the Society, supernatural means should be given the priority, the Founder says: "This foundation having been laid . natural means also . . . are conducive to the same end; if however they be learned and used sin-cerely and only for the service of God, not that our trust should rest upon them, but rather that, in accordance with the order of His supreme providence, we should in this way co-operate with divine grace.''9 The very same idea, in almost identical words, is proposed in the rules for priests.1° Perhaps the latest development in the long and complicated record of this aphorism :is the,following. About the beginning of 1951 Father Joseph De Lapparent, editor of Vari~t~s Sinotogiques~ wrote to Father John B. Janssens, the General of the Society, com-plaining'that the text of this dictum as it occurs in all the different editions of the Thesaurus Spiritualis was defective. In reply Father Janssens says: "Although that form of.the saying is not without -some sense~ it must be confessed that it is twisted and far-fetched, and does not perfectly correspond to very many sayings of St. Igna-tius, as one can see in the notes already published by your Rever, encen and in the study of Father C. A. Kneller, S.J., "Ein Wort des hl. Iqnatius yon Loyola.' "'~ Father Janssens goes on to say that in getting out the Spanish edition of the Thesaurus pubiished at San-tander in 1935 the'editor did well to change th~ text to: "So trust God as if all success depended on Him, not at all from, yourself; however, exert yourself as if God were going to do nothing, and you alone.everything."~3 ~ Before the times if St. Ig.natius the well known theologian, spir-itual writer, and chancellor of the University of Paris, John Gerson (1363-1429) had said something very. similar: "Presumption re-fuses to co-operate with God, and despair will not wait for ~he co-operation of God with it. The middle course is so to act that everything may be attributed to divine giace, and so to trust in grace 9. Constitutiones Societatis desu, Pars X, n. 3. 10. Regulae Societatis desu (1932), No. 14. 11. Nouvelles de la Mission de Shanghai, Sept. 15, 1944; Oct. 31, 1947; Dec. 30, 1948. 12. Zeitschrift fuer Aszese und M~stik (1928), 253-257. , 13. Acta Romana Soc&tatis desu (1952), 137-138. 13 AUGUSTINE G. ELLARD as not to give up one's own activity, doing what one can.'°14 Bossuet's conception of the matter was thus expressed: "One ought to expect everything from God, but nevertheless t0 act also. For one ought not only to pray as if God alone should do every-thing, but also to do what one can, and use one's own will with. grace, for everything is done through this co-operation. But neither should we ever forget that it is always God who takes'the initiative, for there precisely lies the basis of humility.''is St. Vincent de Paul puts it ~hus: "I cons,ider it a good maxim to avail oneself of all the means that are licit and possible for the glory of God, as if God should not help us~ provided that one expect all things' from His divine Providence, as if we did not have any human means."16 An Englishman, who like St. Ignatius, has a name in history as a military 'man and a religious leader, but was~ very unlike him in other respects, namely, Oliver Cromwell, is said to have given his followers this admonition: "Put your trust in G6d; but mind to keep your powder dry!" 14. "'De Si~nis Bonis et Malis;'" Opera (Ed. Dupin)~ III, 158 d. 15. Meditations sur l'Etaangile (40e jour).: cf. Pinard de la Boullaye, op.cit.29.9. 16. Letter t6 Markus Cogl~e (April 24, 1652), Oeuvres (Ed. P2 Coste, Paris, 19.21) ,rlV, 366. EXAMINATION OF THE PAST TWENTY-FIVE YEARS" , Proposed for Superior.s General 1. Has the love of God grown in proportion to the graces offered: daily Com-mumon, develop~ent.'of liturgical life, deeper study of Holy Scripture, increased de-vouon to Our Lady, doctrine of the Mystical Body, and way of spiritual childhood? Are there more souls of prayer in our communities? Is there a deeper sense-of God? 2. Has true charity increased within our communitie~ in thought, word, and deed? 3. Is tension caused by the quantity of work undertaken, to the detriment of patience and humility which ,should win hearts and draw them, to the religious life? -4. Has motherly charity in government rather than mere administration given a true idea of the holocaust of charity? '5. Has the pursuit of technical and p~ofessional progress obscured ~he need fo~ poverty, disinterestedness, a, nd0great lo~;e for the poor? / 6. Is the Gospelspirit of self-denial, penance, and reparation not only unques-tioned but stronger~to defend religious holiness against the spirit of the world? 7. Is more consideration given to religious who are tired and over-strained, and ".what means are taken to guard against that conditibn? 8. Have fi'iendliness between congregations, collaboration in work, the "spirit of the Church," increased? 14 Lengt:h ot: Lil:e of Religious Men: Marianist:s, 1820-195! Gerald J. Schnepp; S.M~ and John T. Kurz, S.M. ~'JHAT is the average age at death of male religious? Has their W~ length ~o~ life increased, decade by decade, with the rest of the population? Are there differences by country? Finally, how does the average age at de~ath of religious' compare with that of males in the general pdpulation? Answers to these questions are now availhble for 2,380 Marian-ists who died in the Society of Mary between 1820 and 1951. Source of the st~atistics is the latest edition of the Necrolo~g of ibe Societg of Marg which lists the name, age at death, and year and place of death of each religious who persevered.1, The Soci~ety of Mary was founded in 1817 in Bordeaux,-France, "by Very Reverend William Joseph Cha~inade: during the decade 1820-29, seven religious2 were called to their eternal reward and in succeeding decades, increasing numbers died. The congregation comprises three categories of persons: Priests, Teaching Brothers, and Working Brbthers. For the present study,s no breakdown by categories is given because, first, the Necrol-ogo does not distinguish the two types of Brothers, and secondly, the number of Priests is too small (perhaps ten per cent of the total) tO supply an adequate sample over the 130-year period covered.4 Let us take up, in order, the answers to the four questions posed. The mean or average age at death of the entire group of 2,380 Marianists is 55.7 years, with a standard deviation of 22.4 years: 1purpose of, the Necrology (Dayton, Ohio: Mount St. John Press. 1952), which also lists the exact day of death, is to recall to the li~'ing members the names of the deceased, for remembrance in their prayers: the list for the following day is read in community after the evening meal. 2Here and throughout the article is included the first Marianist to die, Brother An-thony Cantau, who passed away in Bordeaux in 1819. 3The present article is based on John Kurz, S.M., Length of Life of Male Religious (Unpublished M.A. thesis, Saint Louis University, 1952). 4Research on the lengih of life of religious priests' w~uld be of interest in the light of one study which shows that, the average age 'at death of Catholic priests in Eng-land is five per cent above the average for the general population. See Louis J. Dublin, Alfred J. Lotka, and Mortimer Spiegelman, Length of Life (New York: The RonaldPress Co., 1949), p. 219. '. 15 GERALD J. SCHNEPP and JOHN T. KURZ Ret~iew for Religious this means that approximately two-thirds of the ages at death fall between 33.3 years and 78.1 y~ars. The median age, or mid-point ¯ in the distribution, is 61.5 years. A total of 844 Marianists, or 35.5 per cent, lived out the traditional "thr~e score and ten" 70 years or beyond. These figures, it should be kfiown, are weighted by com-paratively low ages at death in the earlier years of the S'ociety. Even so, they indicate a fairly "respectable" life span. Measured in terms of service, assuming that each Marianist began his active life at the age of 18, this represents 89,726 years of service which the Society of Mary has given to the Church from 1820 to 1951.5 Concerning the second question, it is known that life expectancy all over the civilized world has been increasing during the past 130 years, the period of time covered by this study. Improved living con-ditions, better nutrition, and advances in medical science undoubt-edly all played a part in this development. Likewise, the extraordi-nary development of science and industry, along with the improve-ments in agricultural and processing techniques c6mbined to improve the quality, quantity, and variety of food. These factors had an in-fluence on the lives of all who lived during this period, including the religious who are the subjects of.this study. The facts concerning the 2,380 Marianists are presented in Table 1. During the first three decades, all deaths (except one) occurred at age 54 or less, and hence the mean ages at death are very low 23.9, 25.9, and 28.1 years. This is to be expected in a young society, since, if any deaths are to occur, they are likely to be deaths of rela-tively young religious. The length of time involved is not sufficient to enable men who joined at the usual age 15 to 25 to reach much beyond 50. But there is a steady upward progression through-out the series, with slight breaks during the 1910-19 and 1940-49 decades. The explanation ~eems to be that both were decades in which world wars occurred; in some European countries, religious in the younger age brackets served in the armed for~es, and some of them were killed. Further, during the '1910-1919 decade, the influenza epidemic interfered with normal life expectancy. In general, then, Table 1 indicates that Marianist life expectancy,has increased, decade by decade, reaching a high of 67.2 years during the 1930-39 decade. In order to make comparisons with the general population, how-ever, it is necessary to consider~ the figures for each country separately; SThis figure would be considerably larger, of course, if the services of those still living were included. Z TABLE I--Ageat Death and Decade of Death (1820-19Sl) for 2,380 ,Mar;an;sts 1820-29 1830;39 AGE GROUP 1 3 3 0 0 0 0 0 0 0 0 0 0 0 0 0 7 23.9 3 8 2 0 1 ~1 1 0 0 O 0 0 0 " 0 0 0 16 25.9 1840~49 12 14 13 2 4 4 1 1 0 0 °0 0 0 0 0 1 52 28.1 -- 1850:59 12 21 17 9 6 5 5 3 I 3 2 0 1 0 1 0 86 32.4 14.8 1860-69 5 I0 18 I1 6 8 4 8 6 5 '5 4 1 0 0 0 91 40.7 16.4 1870:79 14 28 19 I1 I0 6 10 I0 10 13 14 15 5 3 0 0 168 44.3 19.5 1880-89 1.7 22 13 10 15 8 12 10 22 17 I~ 16 8 5 ,,3 1 193 48.2 20.4 1890-99 18 34 ~20 9 5 ~,6 13 13 17 23 29 32 22 13 1 0 255 :51.8 "21.6 1900-09 5 28 I0 '4 8 "12 5 11 '17 26 32 37 30 18 8 5 256 59.2 20.6 I~10-'19 12 34 18 19 16 l0 8 16 12 23 39 46 41 30 10 3 337 57.1 20.1 1920-29 6. 23 7 . 7 4 7 I1 15 22 19 28 37 35 25 13 3 262 61.1 20.2 1930-39 2 lO 14 ll 9. 1 8 14 19 ~l 34 52 56 36 34- 14 345 67.2 18.0 1940-49 3 II 21 7 lO 6 3 8 ll 20 17 37 46 60 15 13 288 66.1 20.6 1950-51 1 .2 0 0 0 0 2 3 0 5 3 2 2 2 2 0 24 61.2 Total 111 248,175 100 94 74 83 112 137 185-217 278 247 192 87 40 2380 55.7 22.4 GERALD J. SCHNEPP and JOHN T. KURZ ¯ Reoiew for Religious this will help~to answer the third question. °World-wide figures, even if available,¯ would be misleading, since the f~ctors affecting length of life do not operate uniformly all over. It is also necessary to consider tbh figures for males 'only, since female.life expectancy is generally greater; for example, in the United States at the present time, male life expectancy is about 66 years, whereas femal~ life expectancy is about 71 years. Ten countries are represented as places of death for the 2,380 Mafianists.included in this study bui~ com-parative figures can be presented only for' France (1,314 deaths) ; Switzerland (171) ; United States (370) ; Belgium (141) ; ~and Austria (11i6) ' Statistics for .Spain (175 deaths) are unavailable in regard to the male population; smallness of sample rules out com-parative figures for the'other four countries: Japan (52) ; Italy (22) ; Russia (17) ; and C~na (2). TABLE 2 I-ireExpectancy o~r Males af Age 17 ~n France, Swlfzerland, United States, Belgium, and Austria Compared to Age at Death of MaHanlsts, by SpeciRed Time Intervals MARIANISTS WHO DIED IN FRANCE Years Average Age I. FRANCE Life Expect. atAge 17(1) ~861-65 63.4 1877-81 62.9 1891-00 63.8, 1898-03 63.3 1908-13 64.4 1920-23 65.9 1933-38 66.9 II. SWI'I'ZERLAN D 1910-11 65.5 1921-30 68.4 1931-41 70.0 I939-44 71.3 III. UNITED STATES 1930-39 70.1 1945 72.1 IV. AUSTRIA 1930-33 68.4 V. BELGIUM 1928-32 69.2 Years at Death 1860-69 42.0 1870-79 45.6 1890-99 55.2 1900-09 62.8 1910-19 " 53.3 1920-29 66.0 1930-39 ~ 71.0 MARIANISTS WHO blED 1910-19 ' 66.6 1920-29 67.5 1930-39 70.8 1940-49 74.9 No. of Deaths During Decade 77 ,153 223 129 1'99 97 116 IN" SWITZERLAND. 30 40 MARIANISTS WHO DIED IN THE UNITED STATES 1"930-39 - 70.3 ~' 87 1940-49 68.6 MARIANISTS', WHO DIEDIN AUSTRIA 1930-39 71.4 27 MARIANISTS WHO DIEDIN BELGIUM 1920-29 70.0 32 (1) Life Expectancy at Age 17 computed by interpolation from Dublin, Lotka, and Spiegelman, Length of Life and here expressed, for comparison, as expected age at death (li{e expectancy at 17, plus 17). References for the various countries: France, p. 346 ; Switzerland,' p. 348 ; United States, p, 324 ; Austria and Belgium, p. 346. January, 1953 LENGTH OF LIFE As is noted from Table 2; the comparisons are not perfect, "be-cause statistics from the various countries are not always available by decades. Since it may be assumed that all the Marianists had sur-vived at least the first 17 years of life (17 is the ordinary age for taking first vows), the figures, for the various countries are presented on the basis of life expectancy at age 17. A cursory examination of the tables will bear out this general conclusion: Mariani~t life ex-pectancy is about the same as, or somewhat more favorable than, that of the general male population of each country in the years since 1900; prior to' that time,. Marianist life .expectancy was somewhat lower, and in the early years of the Society; considerably lower, than the general male life expectancy. Another way of looking at this is to return to the figures in Table I. If only the 1,512 Marianists who died since 1900 are considered, it is found that 712 or 47.1 per cent lived to age 70 or beyond. Another matter of interest is the average length of life by coun-try. Tbis is available for our study but not for the male population of the ten countries over the span of years that Marianists have been working in those countries. The figures, in' order from highest to lowest, are: Belgium, 69.2 years; Switzerland, 65.8 years; United States, 60.5 years: Italy, 58.4 years: Spain, 57.5 years;: France, 53.6 years: Austria, 52.9 years: Japan, 46.8 years; Russia, 39.8 years; and'China, 22.5 year~. It should again be pointed out that these averages are b;]sed on a small number of cases in-,regard" to Japan, Italy, Russia, and China. For the rest, cautious comparison with the over-all average of 55.7 years seems to be justified. The only couff-tries with a large number of deaths which fall below this. general average are France and Austria. Compulsory military service and war undoubtedly are factors in both cases; and, for France, the cradle of the Society, it must be remembered that figures extend back to 1820 when general life'expectancy was not so high as it became in later years. The over-all conclusion, from this study is that life expectancy of Marianists for the past 50 years has been about the same as that of the general male population. Since the unmarried population has a lower life expectancy than the general population,6 ~tbese Marianist figures demand some explanation. Why do these Marianists-- 6"Among white males at ages 20 and over in the United States in 1940, the single had a death rate just 1 2/5 times that of the married." Dublin, Lotka, and Spiegelma~, op. cir., p. 140. 19 GERALD J. SCHNEPP and JOHN T. KURZ Ret~iew for Religious all unmarried of course--have a higher life expectancy than 'other unmarried males in the population? Explanations readily suggest themselves: the screening process by which only healthy persons are accepted in'to the congregation; the fact that most of these men were male teachers, an occupational classification with a higher than aver-age life expectancy? lack of financial and dbmestic worries; regular-ity of life, i~ncluding regular hours for prayer, work~ recreation, meals, and sleep; easy access to good medical care; and, in the United States, exemption from military service. Less certain as a factor is the loss, through defection, of individuals who, if they had perse-vered, might tend to decrease the average age at death. Although it is impossible to state, from the present study, that these are the factors at work, they are mentioned here as suggestions for a more ambitious project which might be undertaken in the future. It would also be profitable to make similar studies of other religious orders and con-gregations of men and of women; to consider Priests and Brothers separately; and to make some inquiries int.o the causes of death. The general value of such studies is to provide an answer to the recurring criticism that religious life, from a physical and/or psycho-logical point of view, is unnatural and harmful. For the particular order or con. gregat!on, such studies are valuable in guiding the ad-ministration in such matters as recommendation of religious for ad-vanced studies; appointments to serve as superiors: .policies on diet and medical care; adaptation of religious life to modern conditions; and provision for the aged members who, according to all indica-tions, will be progressively more numerous in the future, propor-tionately, than ever before. Since these considerations may seem to put too much emphasis on the natural, it must not be overlooked that the Will of God in regard to the death of each religious is a fact; however, we may be certain that God does not prohibit but rather commands that all natural means be used to prolong that life as long as possible. 7Ibid, p. 219. OUR CONTRIBUTORS THOMAS SULLIVAN, the designer of a special Communion card for patients (REVIEW, Sept. 1952, p. 248),is chaplain at St. Luke,s Hospital, Aberdeen, South Dakota. GERALD J. SCHNEPP and ALBERT MUNTSCH are-professors of sociology at St. Louis University, St. Louis, ,Missouri; the latter has been teaching 49 years. JOSEPH F. GALLEN teaches canon law at Woodstock College, Wood-itock. Maryland. AUGUSTINE G. ELLARD and JEROME BREUNIG are members of' the editorial board. 20 Canonical oVisi!:at:ion ot: Nigher Superiors ,Joseph F. GaIlen, S.J. THE visitation of the houses 9f a religious institute by the higher. superiors and the local Ordinary, since it is prescribed by canons 511-512, is called the canonical visitation. The pur-pose of this article is to explain the visitation of higher superiors. 1) Frequencg of visitation. The Code of Canon Law does not determine the frequency of the visitation of higher superiors. In the practice of the Sacred Congregation of Religious in appro',;ing the constitutions of lay congregations, which is and should be closely imitated by diocesan institutes, the far more common norm is ~hat the superior general, personally or throug~ anothe~ religious, visits the entire congregation at least every three years, even in congrega-tions that are divided into provinces. Many institutes not divided into provinces, realizing that they lack the customary annual visita-tion of a provincial; prescribe a greater frequency of visitation by the superior general, for example, every second year, at least every second year, or annually. This desirable greater frequency cannot be pre, scribed in many congregations because of their large number of sub-~ jects, the great territorial extent of the institute, or both, A much lower number of congregations command a visitation by the superior general only once every six years, but at least this is commanded in the .practice of.the Holy See for lay institutes, even in those that are very extensive and large. By far the greater number of institutes im-pose an annual visitation by the provincial; a small number limit this obligation to one visitation in three years or two in three years. The annual visitation' is the much more preferable norm and it may always be made, even when not commanded by the constitutions. Some constitutions permit the provincial ~o omit the visitation during the year that the house has been or is to be visited by the supe-rior generhl, but a prudent provincial will hesitate to use this privi-lege unless some rare business of greater moment demands or counsels the omission of the visitation. A provincial cannot make the annual appoint.ments satisfactorily to himself or to others unless he knows both his subjects and the facts. 2) Moral oblioation of making the visitation. Canon 511 per- 2.1 JOSEPH F. GALLEN Review for Relfgious mits .the particular constitutions to determine the frequency and even to omit any prescription, as to the frequency of the visitation. If the constitutions have 'commanded a determined frequency, canon 511 imposes an obligation immediately in conscience on the higher supe-riors to make the visitation according to this frequency. The omis-sion 'of the visitation, without a justifying, reason, is thus a sin. Many canonicalauthors hold that this obligation is grave.1 The~sin .is certainly.grave if the culpable omission of the visitation is the ~:ause of the existence or continuance of a serious relaxation of reli- :gious discipline or of any another seriously harmful situatio'n.2 3) The obligation is personal. Canon 511 permits a higher :superior to designate another to make the prescribed visitation only when he is l~gitimately prevented from doing so himself. Legitimate impediments are the following and others of about the same import: sickness, infirmity, old age, the great territorial extent or large num-ber of subjects of the institute or province, other business 'of serious mom, ent, and long or frequent absences on visitation that impede the proper government of the institute or province. It is evident' that such reasons will frequently excuse from only part of the visitation': Houses omitted from a visitation should ordinarily be given the pref-erence in the following visitation. A few of the excusi.ng reasons will lose" some and even all of their cogency if the higher superior is given an efficient secretary and freed from the work of a typist' and clerk. The lack of proper "courtesy is also a time-consuming element in the lives of higher superiors. Matter~ that fall within the compe-tence of local superiors should not be brought to higher superiors. Subjects should ordinarily not seek an interview for matters that can be despatched by letter. Whgn an interview is necessary, proper courtesy demands that a subject request an interview by'l~tter. The telephone should be used only when a request or a matter is urgent. It.is obviously inconsiderate and discourteous to drop in on a higher superior at any time and to expect an interview. We can .all al~o render the lives of higher superiors more useful, fruitful, and peace-ful by coming to the point quickly and sticking to it. Reasons ex-cusing from making the visitation are to be interpreted more liberally for the superior general than for the provincial. 1. Beste, 335; De Carlo, n~ 92: Fanfani, n. 70; Fine, 981: Gerster, 263; Geser, q. 364; Piatus Montensis, ,,L 636; Pruemmer, q. 170; Schaefer, a. 558; Vromant, n, 396, 2); Wernz-Vidal, III, n. 145. ¯ 2. Cf. Wernz-Vidal, III, n. 148. 22 danuar~lo 1953 : CANONI~U., VISITATION The'.understanding of the constitutions in a particular institute may be that the higher superior has full liberty either to make the visitation personally or to delegate another as visitor. This interpre-tation is more likely to be verified if the constitutions omit the.clause of candn 511, "if legitimately impeded," and is far more readily ad-mitted for the superior general than for the provincial. Aliteral in-terpretation of canon 511 leads to the conclusion that a higher supe-rior must delegate another for any visitation that he cannot make personally. This is also the: teaching of authors and is at least gen-erally true. However, if a personal visitation is mostrarely omitted, I do notbelieve that there exists a certain obligation to delegate an-other as visitor unless a, situation in the institute, province, or house clearly demands a visitation. Higher superiors are to be slow to ex-cuse themselves and to delegate a visitor. Su,bjects quite generally find it difficult to talk to a-delegated visitor. 4) Constitutions that do not prescribe ~isitations. Canon 511 does not directly command higher superiors to make visitations; it merely enforces any obligation of visitation imposed by the constitu-tions., If the particular constitutions do not impose a visitation, the higher superior has no.obligation but he always has the right of making a visitation. Some constitutions do not oblige the superior general to make visitations, but this would be unthinkable in the case of a provincial and also in that of a superior general of an institute not divided into provinces, , Canon ~I 1 is principally concerned with centralized institutes and thus with general and provin'cial superiors, who are the higher superiors in such institutes. These institutes can also have superiors of vice-provinces, quasi-provinces, regions, missions, districts, and vicariates, who should, as a general principle, follow the same norms-of visitation 'and of frequency as provincials. The canon also extends to the superiors of monastic congregations and confed.erations and ac-cordingly now affects the superior general or president lind regional superiors in federations and confederatiohs of nuns established cording to the counsel of the apostolic constit.ution, Sponsa Christi. ~,The constitutions of some institutes of ,religious. women factu-' ally consisting of many houses and engaged in the active life., contain no prescriptions on visitation, because by law they, are nuns or.con-. gregations of sisters whoseconstitutions.have been,taken from orders of nuns. The mothers superior of such institutes should make visita-tions according to the norms detailed-abo~e for .superiors general. 23 JOSEPH F. GALLEN Reoieto for Religious Theseinstitutes are factually centralized, and the purpose of a visita-tion is at least as necessary in them as in a canonically centralized in-stitute. 5) Designation of a delegated oisitor. The usual norm of con-stitutions of brothers and sisters permits a superior general to appoint -a visitor for a particular matter or an individual house but demands the consent of the general council for the delegation of a visitor for the entire congregation if this visitor is not a member of the general council.3 Some constitutions extend the necessity of ~his consent to any delegated general visitor and to a visitor designated by the supe-rior general for an entire province. The same norm ordinarily regu-lates the nec, essity of the consent of his council in the delegation of a visitor by a provincial superior. 6) Companion of oisitor. The constitutions of brothers and sisters almost universally prescribe that a superior general, provincial, or delegated visitor is to have a religious of perpetual vows as com-panion. 4 The companion can be of great assistance to the visitor by handling the latter's correspondence. He could also be delegated for the visitation of' pl.aces, i.e., the chapel and sacristy, cloister, refectory, kitchen, recreation or common room, library, and the living quarters of the religious. The whole house shofild be visited'. The general or provincial bursai would frequently be an apt companion. He could examine the books and investigate thoroughly the financial and material condition of the house. 7) Purpose of ~isitation. The 'importance that the Church places on the visitation of higher superiors and the seriousness with which canonical authors consider its obligation manifest evidently that the visitation is not to degenerate into a mere ~egal formality. The primary purpose is to learn and correct defects of religious dis-cipline, s "This includes the observance of the vows, "the laves, decrees, and. instructions of the Holy See, the constitutions, legitimate cus-toms, ordinations of the general chapter, and the regulations of higher superiors. Such a purpose implies the encouragement, of the fervent, the prudent correction of delinquents, and the prescribing of apt means to restore, preserve, and increase fait.hful and constant ob-servance. Higher superiors are to ax;oid the energy of the reformer but they-are also to shun the passivity of the quietist. Some people 3. Cf. Normae, nn. 256: 271, 9*. 4. 'Cf. Normae, n. 257. 5. Cf. Wernz-Vidal, III, n. 148. 24 January, 1953 VISITATION hold that the least government is the best government; others incline to the view that the worst government is no government. If a local Ordinary finds a serious situation in any house in his canonical vis-itation, the conclusion is almost infallible that higher superiors have been derelict in their duty. A paternal or maternal government does not exclude in religious superiors,, as it does not in our Holy Motherl the Church, decisive action when this is demanded by the circum-stances. The higher superior is~also to learn the spiritual and tem-poral needs and desires of subjects and to grant these according to the principles of the religious lifel the common good, and prudence. The purpose of the visita,tion is also to investigate the govern-ment of provincial and local superiors and the administration of the temporal property of the house and province. Defects of govern-ment and administration are to be prudently corrected. There is a general need of clarity and emphasis on the fact that the investigation of government is only a secondary purpose of the visitation. Too many religious prepare for an interview with a superior general or provincial with only one principle in mind: what is wrong with the superior and with the officials? The primary norm of the prepara: tion should be: what is wrong with me? Higher superiors should protect the good name and authority of local superiors, they should remember that in a doub~ ~he presumption favors the superior, bu~ they cannot follow the principle that a local superior never errs. Mi, nor, accidental, and occasional mistakes should be overlooked; the local superior also must be given the forbearance due to a son, or daughter of Adam. However, habitual and serious dei:ects that are ob-structive of the spirituality, efficiency, and peace of the community should be studied, and the local superior is to be admonished of them, but with appropriate consideration. It has been remarked that we can often justifiably apply to a superior the principle of what was said of a conspicuous historical character: the scrutiny fastened on him detects many flaws but entitles him to be. judged free of any-thing of which he is not charged. ~ An important purpose of the visitation is that the higher supe-rior acquires a knowledge of the Capabilities and deficiencies of sub, jects. This should be of great assistance in making the annual ap-pointments for both the common and the individual good. 8) Extent ot: the t~isitation. The visitation extends to all houses, persons, places, and things. Both superiors general and provincials should strive to visit the missions at least once during their term of ,JOSEPH F. GALLEN office. The religious on .the missions are those making the greatest sacrifice and they should not be the most neglected. Both in law and in fact it is the presumption that perfect observance is more °difficult in small houses, and yet higher superiors are inclined to make only a cursory visit of a few hours iii~such houses. Canon 511 commands a higher superior to visit all bbuses subject to him. Therefore. a provincial does not visit a house immediately subject to the superior general unless he has been delegated to do so by the" latter. Canon 513, § 1 obliges a visitor ~to interview only the determined religious and the number in a house that he judges necessary for the purpose of the visitation, but¯ the particular law or custom of an institute will almost universally oblige a higher superior to interview all the reli-gious, This is also demanded by paternal government and the pur-pose of knowing the individual religious. As stated in n. 6, the visitation extends to all places in the house. A visitor is to be sensi, tire not o.nly to the irregularities of worldliness, luxury, softness, and sensuality but also to the adequate and et~icient furnishings of the living quarters of the religious. The cell of stark monastic sim-plicity may be suitable neither for sleep nor work. The visitation extends to all'things, for example, the furnishings of the house, the chapel, the sacristy, the proper care of the sick in the infirmary, the clothing, the heating, light,- food, to the books and documents of temporal administration, and to the book of minutes of the council. A fastidiousness, over-interest, and preoccupation with food is evidently alien to the state of perfection, but the food of religious ~hould be simple, substantial, well-cookedl appetizing, and sui~cient. Religious poverty implies privation, not indigestion. Highe{isuperiors should not omit a quite careful visitation of the li-brary and should investigate the number and quality of the' books purchased during the year. It would be interesting to learn what percentage of the budget, if any, is allotted to the purchage of books in some religioushouses. The visitation covers the whole external life of the community. The suitability of the horarium to the work and climate of the community is to be studied. Some institutes, especially of women, appear to follow the l~rinciple that the religious may die but the horarium must go on. In this era of enlightened and pru.dent adaptation the higher superior is to look carefu11~r'into the matter of customs. Some of these are meaningless, antiquated, originate from the self-interest of the few, or serve only to imprison the soul of the religious life in a labyrinth of formality and detail. It - danuar~l, 1953 CANONICAL VISITATION would be unwise to conclude that the need of a~laptation extends only to religious women, not to religious men and priests. 9) Opening of the visitatiqn. A visitation customarily begins with an exhortation to the community by the visitor. "Fhe topic of this exhortation should ordinarily be a virtue or principle distinctive of the religious life, a virtue especially necessary for the particular in-stitute, or a present problem of the religious life or of the institute. 1 O). Precept of the vow of obedience. Some institutes oblige the visito~ at the opening of the visitation to.imi~ose a precept in virtue of the ",;ow of obedience on the members of the community to reveal serious offenses. A few institutes extend the precept to anything else the religious may think necessary for "the good of the community. This precept does not extend to conduct that has been completely re-formed and obliges only with regard to matters that are external, certain in fact, and serious.6 11 ) Prelirninar!/interviews. It would be profitable for the visi-tor to have a preliminary interview on the state of the community alone with the superior, with the entire group of councillors, at which the superior is not present, and for their respective fields with such officials as the bursar, the master of novices, of postulants, of junior professed, and of tertians, with the dean, principal, adminis-trator, or director of the school, hospital, or institution. In these preliminary interviews the visitor should cover such topics as the gen-eral religious discipline of the community, fidelity to spiritual exer-cises, silence, cloister, observance of pove, rty, whether necessities are obtained from the community or externs, whether material necessities are adequately supplied by the community, whether the quan.tity and quality of material things are. observed according to the tradi-tions of the community, the possession of. money by individual reli-gious, excesses or imprudences in contacts with externs, the more common defects of religious discipline, the general level of spirituality and charity in the community, the success in general of the com-munity in its work, obstacles to this success, whether all the activities. of the community are profitable, activities added or dropped, whether the community is overworked, the material and financial state of the house, state of the community in relation to the superior and:~fficials, whether the council is properly consulted, the s~.ate of the external relations of the community with the local O~dinary, the parish clergy, diocesan director of schools, hospitals, or., other institutions, 6. Bastien. n. 302 ~" JOSEPH F. GALLEN ReView for Religioud 'with the chaplain~ the confessors, and with secular authorities and agencies. Inquiry is to be made about the adjustment of the junior professed to the active life, their formation, care, direction, instruc-tion, and education. In a novitiate, an even more diligent inquiry is to be made on these headings about the novices and postulants. 12) Interoiews with indiuidual religious. The following is a suggested outline of topics for the interviews with the individual' re-ligious. It.is b~; no means necessary that all of these be covered with each religious. The visitation will be more helpful if the visitor suc-ceeds in getting the religious to talk spontaneously and if he directly and indirectly suggests topics rather than adheres to a formal ques-tionnaire. The visitor should, make a notation of any important matter. A notation is of great efficacy in mollifying a, tempestuous soul. a) Health. Sufficient rest? recreation? food? any particular ail-ment? it~ nature? care? the opinion of the doctor.?. b) Work. Success? progress? difficulties? sufficient time for preparation? according to the system and traditions of the institute and directions of' tho~e in authority? overwork? direction of extra-curricular activities? relations .with head of school, hospital, institu-tion? the level of moral and Catholic life among the students? the influence of the community and the individual on these? c) Studies. Studies taken during the year or the summer? in what? how profitable and practica.l? what success? What work is the individual inclined to?. thinks he will do his best in? Is there an~" time to advance by private study and reading during the year? , d) Companions. Getting along with them? Making an effprt to do so with all? Any particular difficulty with anyone or any type? Neglecting some and associafing with only a few? Any coldness, antipathy, anger? Divisions, factions, cliques in 'the com-munity? Their cause? Any cause of 'lack of peace, harmony," happi-ness, charity in the community? " e) Religions life. Any difficulty in attendance at common spir-itual exercises or in performing those prescribed? Any dispensatio, ns necessary? Why?'Any obstacle to profi.t from religious exercises? Any .problem in the observance of poverty?~ Any difficulty in securing ma-terial necessities from the communi.ty-? How is obedience going? With the superior? With officials? Sufficient opportunity for confession? Supply of spiritual books adequate? Does work, community duties, domestic duties interfere with the interior life? Sufficient opportunity 28 danuar~l, 1953 CANONICAL VISITATION to deepen and intensify the dedication to the interior life? Days of recollection, tridua, retrea~s profitable? f) Superiors and officials. Any external obstaCle to a spirit of faith towards superiors and officials? Any misunderstanding? Any hesitancy or diffidence in approaching them? g) Anything else? Any suggestions? complaints? difficulties? permissions? Everything he needs spiritually and temporally? Any-thing, else he wishes:to say? 13) Some principles for the individual interviews. The visitor , must cultivate the dexterity of giving each subject sufficient but not excessive time. The ability to end an interview promptly bui gra-ciously is an enviable gift for the life of a superior. All of us have to beware of the natural tendency to find greater truth in the story first ¯ told or greater force in the argument first presented. Fairness, judg-ment, patience, and prudence are necessary for any visitor who ~ishes .to be objective and to learn the objective truth. The fact that the subject is a friend, the possession of an attractive personality or man-ner, or a facile and orderly presentation is not an infallible criterion of truth. Our enemies and the unattractive and inarticulate are not always wrong.' The passing of the poetry of life teaches' us that man, and woman also, .too often knows only what.he desires to know, too often sees only what his inclinations want, and all too frequently finds in the objective oi~der what exists only in the desires or rebellion of his own heart. The visitor is,to ascertain the individual state of each subject. He is not to conclude too readily that a problem is. exactly the same as something in his own past life or that it possesses no distinctive note. The constant pronominal subject of the visitor's thought'should be ¯ you, nbt I. We rarely solve another's problem by the history of our own lives. The subject.should be made to feel that there is a sincere interest in him, An,interruption, exclamation of surprise, or calm remonstrance should be used to restrain any flow of words that is outracing the mind. Reluctant and forced replies, especially with re- ~gard to oneself, are very frequently suspect,in their objectivity. This is the suitable and expected time for the higher superior to administer necessary correction to individuals. The visitor should first make certain of the facts, hear all sides patiently, and correct calmly. A higher superior who never corrects should not be too quick to thank God for the fervor of his institute. The omission of correction is sometimes prudence. Sometimes it is sloth, or lack of courage, or 29 JOSEPH F.,GALLEN Reo~eto for, Rehgtous, human respect. Many a higher superior has prolonged his sleepless ~ nights by exclaiming: "Oh, if the,generals or provincials had onIy~ done something about him (or her) years ago! Now it is impossible to do anything." But now also is the time for him to do for futu're higher, superiors what he would have had done for himself: 14) The field of conscience and of religious government.~ The" forum or fieId of conscience consists strictIy of actions that are in- 'terior, or external but not readily knowable by others, provided eil~her is the type of action that one V~uld not care to reveal to an-other except under a-pledge of secrecy. The field of conscience thus consists of all completely interior acts, such as .graces: lights: good desires, inclinations, "attractions, affections, and motives; interior progress; consolation; desolation; desire of progress; conquest of self; acts and habits of virtue; interior acts of prayer; imperfect and evil attractions, propensities, aversions, and motives; interior trials ¯ and dangers; imperfections, sins, and habits of sin; and lack of in-terior effort in prayer and spiritual duties. All external actions not readily knowable by others are also restricted to the forum of con~ science. Such interior matte'rs as the ,knowledgeof. how to pray, to make the examen of conscience, the difficulty or ease in usin'g par-ticular methods of prayer or examen, the attraction or repulsion for particular types of spirituality, people, or occupations are not strictly matters of conscience, since one would not hesitate to speak of these to a friend .without a pledge of secrecy? Unless the Institute is Clerical and has the privilege of imposing the obligation of a manifestation.of conscience~ the visitor is forbid-den to inquire about any matters that appertain strictly to the forum , of conscience. If such interrogations are made, thesubject riaa.y lic-itly reply by a mental reservation. However, a subject is not forbid-den to reveal any of these matters voiuntarily to a visitor, even if the latter is a brother, ntin, or sister. All religious ale even counselled by canon 530, §'2 to manifest their consciences to superiors. If the superior is not a priestl this counsel does not extend to sin, tempta-tion, and any other matter that demands the knowledge and trair~ing of a priest. The. subject is not forbidden to reveal these n~atters also ~ to a visitor or any superior who is a brother, nun, or sister. The field of religious government consists of all external and 7. Bastien, n. 212, 3; Beste, p. 350: Creusen-Ellis, n. 128; Jone, 444; Schaefer, n. 684; Verrneersch-Creusen, I, n. 650. 3O danuar~,1953 CANONICAL VISITATION readily kriowabl~'conduct of a religious. Superiors may legitimately question a subject about such personal conduct, and the subject is obliged to answer truthfully,s Religious may therefore be questioned by the visitor or any superior on such matters as rising on time, ex-ternal performance of spiritual duties, prompt attendance fit common 'exercises, observance of silence, external charity, neglect of study, external neglect of the duties of one's offic.e, whether one went out of the house without permission, or without a companion, mailed .l~t-ters without permission, etc. 15) Denunciation of the conduct of a companion. Denunciation is the technical term that signifies the revealing of the conduct of a comp.anion to a superior." Religious do not and should not revealthe petty and purely personal defects of companions. This alone is to be classified as talebearing. Religious may certainly reveal the faults and defects of others that are of no serious malice but are disturbing, interfere with. one's own work, peace, or happiness, or with those of some others, or of the.entire.community. A religious is not obliged to lose a great deal of sleep or suffer headaches because a companion nearby tyl6es most of.the night and whis~tles most of the day. ,The door slammers, radio addicts, midnight bathers, corridor and cubicu- .lar orators and vodalists, and the nocturnal religious who flower into the life of work and talk only at night fall under this principle. A visitor or any superior may inquire and subjects are obliged to ankwer truthfully about an offense in external r~hdily khowable con-duct of ~/companion: a) if the religious by the particular law of their institute have re-nounced the righ't to their reputations to the extent that any sin or defect may be immediately denounced to the superior.9 Such a re-nuncxation is practically never found in the law of lay institutes. .b) if there exists a rumor or founded suspicion of the commission of the offense by the particular religious.I° c) if a truthful answer is necessary to avoid the danger of serious harm to the institute, the province, the house, an innocent third 8. Berutti. 109: Beste, pp. 336: 350: Creusen-Ellis, nn. 89, 2: 128: Geser. q. 510: Jombart. I. n. 839. 3°: Van Acken. q. 164; Vromant. n. 402. 9. Cf. Summary of the Constitutions of the Society of Jesus. nn. 9-10: Com-mon Rules, n. 18. 10. Augustine. VIIi,: ,~19-520: Coronata I, n. 540: Fanfani. n. 72: Geser. q. 377; Pruemmer. q. 110: Sipos. 339. 31" ¯ JOSEPH F. GALLEN~. Revie~o fdr Religious party, or the.delinquent himself,n This reason alone permits the revelation of the matter of an entrusted secret of counsel or official secret. 12 A religious maq reveal the offense of a companion spontaneously or in answer to the question of the visitor, since in the religious life the offense of another may always,, practically speaking, be immedi-ately denounced fo a superior without the necessity of a .previous fra-ternal- correction.13 Conduct that has been completely corrected is not to be revealed, and it is evident that a ~ubject has no right to in-ves'tigate the conduct of his companions.Subjects should be prayer-fully attentive/to the case listed above under c). In practice such a matter should be~revealed.to the superior as soon as possible. Reli-gious are apt to excuse themselves from such a revelation lest even "their own conscience accuse them of talebe.aring. Later they may painfully and shamefully hear their consciences condemn them as the cause of a human disaster and of the suffering of many or all of their fellow-keligious. Whenever the name of a companion oCcurs in a conversation with a superior, conscience should immediately signal the red warning of truth. The facts and their source should first be studied, not in the imaginative and exciting glow of the evening, but in the cold and gray stillness of the early morning. Any denunciation to a superior should also be preceded by a searching examination of conscience on one's purity of motive. An impure motive stains the soul and als9 discolors fZct. Superiors should remember that the voice, the.face, and even the bristling hair of the criticism of others often bear a.striking resemblance to those of defense of self. 16) The visitor rna~t use u2hat he has learned in the visitation. The purpose of the visitation is not mere spiritual direction but gov-ernment and evideritly gives the visitor the right of using what he has learned in the Visitation. The visitor may therefore do such things as instruct, reprehend, correct, change the employment, office, or house of a religious, or place him under the vigilance of a local supe-rior because of what he has learned in the visitation. ~ In the use of information on an~" matter that is not commohly known~in tlie 11. Abbo-Hannan, I, 523; Augustine, III, 139-40; Bastien, n. 236; Beste, p. 336; Cocchi, VIII, n. 302 b) ; Creusen-Ellis, n. 89, 2; De Carlo, n. 95; Fanfahi, n. 72; Gerster, 264; Geser, q. 377; Pruernmer~ q. 110; Sipos, 339; Vroraant, n. 402 ¢). 12. Vromant0 n. 402. '~ 13. Coemans, n. 231; Fine, 1067; Regatillo, I, n. 658; Wernz-Vidal~ III, n. 149. 32 danuary, 1953 CANONICAL VISITATION community the visitor is to be careful to protect the reputation of the subject. He is forbidden to use, outside of the interview itself, any-thing learned in a voluntar~l manifestation of conscience without the express consent of the subject. 17) Revelation of things learnedin "the visitation. To reveal is . to tell others. In general, the visitor is forbidden to .reveal secret matters learned in the visitation. This obligation of secrecy clearly does not extend to matters that are commonly known in the. com-munity, but a prudent superior avoids indiscriminate conversation on anything that even appears to have been learned in virtue of his office. Some superiors could foster a greater intimacy with secrets. The visitor is to keep secret the identity of the one who gave the in-formation, but the importance of the matter to be corrected Can in some cases prevail over this obligation. Evidently the superior should not apologize for his duty of correction by even obscurely and guardedly hinting the name of' the one who gave the information, This would be to imitate the soldier who had enlisteti for the music of the bands but not for,the whine of the bullets. .Neither should the superior strive to make it appear that the sole reason for the c0r. rection is that the matter was reported to him. The mere mention of this fact often destroys any effcacy that the correction might have had. The visitor may reveal secret matters learned in the visitation, to a higher superior or to his councillors if this is jhdged necessary for a more permanent and efficacious correction. It is always forbidden to reveal anything learned ~in a manifestation of conscience without " the express consent of the subject.14 18) Closing of the visitation. The visitor frequently gives an exhortation also at the close,of the visitation on a topic of the same nature as that used to open the visitation. 19) Instructions and regulations. The visitation will be par-tially ineffective unless means are taken to further the good that the community is doing, to bring it to dffect the good that is being left undone, and to correct abuses. The visitor should write out instruc-tions on these points. It will usually be sufficient to reaffirm existifig obligations without enacting new regulations foi the community, New laws are to be regarded at mo~t asa se'asonal delicacy, not as our daily bread. The visitor should retain a copy. of the instructions. According to the custom of the institute, these instructions may be 14. Cf. Coemans, n. 501 b): Voltas. CpR. I. 85, nota 6; Wernz-Vidal, III, n. 210, nota 57. ~ 33 JOSEPH F. GALLEN Reoieto t:oc Religious the topic.of the closing talk of the visitor, be.given only to the supe-rior, who is always charged with their enforcement, or at least part of them may be read to the community, preferably .after the visitor has left. The initructions should begin with something sincerely complimentary, which can always, be found. The defects listed should be frequent and quite common violations of religious disci-pline. Other defects are to be taken care of by individual correction. The visitor is also to strive in the instructions to further positively the spiritual life and the work of the house or province and is to avoid concentration on the negative aspect of the correction of defects. 20 Pertinent canons on visitation. Canon 51 I. Higher superior~ of religious institutes who are obliged to visitation by the constitutions must visit personally or, if they are legitimately impeded, through a delegate, all the houses subject to them at the times determined in the constitutions. Canon 513, §' 1. The visitor has the right and the duty oi: ques-tioning the religious that be thinks should be questioned and of ob-taining information on matters that appertain to the visitation. All the religious are obliged to reply truthfully to the visitor, Superiors are forbidden to divert them'in any manner whatever from this obli-gation or otherwise to binder the purpose of the visitation. Canon 2413, § I. Superioresses who after the announcement of a visitation have transferred religibus to another" house without the consent of the visitor; likewise all religious, whether superioresses or sub jerrY, who personally or through others, directly~,or indirectly, have induced religious not to reply or to dissimulate in any way or not sincerely to expose the truth when questioned by the visitor, or who under any pretext whatever have molested, others because of an-swers given to the visitor shall be declared incapable by the visitor of holding any office that involves the government of other religious and, if superioresses, they shall be deprived of their otffce. § 2. The prescriptions of the preceding" paragraph are to be ap-plied also to religious institutes of men. Canons 513, § 1 and 24.13 apply to the canonical visitation also of the local Ordinary or his delegate. The hindering of the purpose of the visitation prohibited by canon 513, § 1 can be effected in many ways, for example, by concealing objects or falsifying records or documents. The great importance that the Church places on the canonical danuarq, 1953 CANONICAL VISITATION visitation is manifest in all these canonsbut especially in the penal canon, 2413. The permanent or temporary transfer forbidden to any superior is one whose purpqse is to separate a religious from the visitor and thus to prevent the revelatibn or interrogation of the reli-gious. This purpose is presumed if made after the announcement of the visitation and without the consent of the visitor. The interference with' iegitimate interrogation' prohibited to all religious includes that done pe.rsonally or through anyone else, whether directly, by inducing or commanding others expressly to conceal the truth, or indirectly, by praise, promises, special attention or .treatment intended for the same purpose but. without expressly mentioning this purpose. To be' punishable the interference must cause the religious actually to be silent, to dissimulate, or to be insin-cere when questioned by the visitor. . The forbidden molestation can be accomp!ished in various ways, for example, by transferring a religious, changing his employment, by punishment, public or private reprehension, or by other signs of displea.sure because of replies given to the visitor. Recourse against false replies is to be made to th~ visitor or a highei superior. The offices referred to in the penalty as involving the ,government of others are, for example, general, provincial, or local sup~erior, mas-ter of novices, of junior professed, of tertians, of postulants, probably_ also deans, principals, administrators, and directors of schools, hos-pitals, or other institutions. Such a punishment demands;a serious violation of the law. The natural tendency is to conclude that this penalty, enacted by canon law, is a canonical penally and that it can be inflicted only by one possessing jurisdiction in the external forum.Is However, Larraona gives the at least probable and safe opinion that this penalty is not strictly canonical and that it may be . inflicted also by" visitors who possess only dominative power in clerical non-exempt and lay institutes and thus also by visito)s who are brothers, nuns, or sisters with regard to those subject to them either habitually or by reason of the Visitation.16,x7 15. Cf. ~'anon-2220, § 1; Augustine, VIII, 521 and note 9. 16. :L~rraona, CpR, X, 369, note 4; 370 and notes.7, 8; Bowe, 64-65: Jombart, IV, n. 1323; Reilly, 169-170. Cf. the same opinion in the interpretation of canon 2411 in: Brys, II, n. 1091: Cloran, 313: Cocchi, VIII, n. 298 d). 17. The authors and documents cited are: Abbo-Hannan, The Sacred Canons; Augustine, A Comme.marg. on Canon Law; Bastien, Directoire Canonique; Berutti, De Religiosis; Beste, lntroductio in Codicem; Bowe," Religious Supe-rioresses; Brys, Juris Canonici Compendium; Cloran, Previews and Practical 35 BOOK NOTICES BOOK NOTICES In LENGTHENED SHADOWS, Sister Mary Ildephonse Holland, R.S.M., records in considerable detail the hundred-year history of the Sisters of Mercy of Cedar Rapids, Iowa. In a style that in all reverence might be called "chatty," the author, a former mother-superior, tells (1) of the founding of the'Sisters of Mercy by Mother McAuley, .(2) of the motherhouse, (3) of the twenty-eight other houses, (4) -of some senior Sisters. The book has an unusually large section of glossy prints and useful appendices,, includin~ one of chronology and lists of the living and the dead. In his foreword, the Archbishop of Dubuque, His Excellency Henry P. Rohlman, speaks of the fivefold purpose of the book. It should be of interest to the Sisters of Mercy, to Other Sisters, to pastors, to the laity, and a challenge to many young women. It certainly should. (New York: Bookman Associates~ 42 Broadway. Pp. 337. $4.50.) Some years ago Sister Mary Berenice Beck, O.S.F., R.N., ~ub-lished a little book entitled The Nurse: Handmaid of the Dfofne Ph~.tsician. The object of the book was to cbver all the various as-pects of the spiritual care of patients, as well as to offer the nurse some practical helps for her own spiritual life. That first edition was good. But the revised edition, entitled simply HANDMAID OF THE DIVINE PHYSICIAN, is s.uperior to it in every way. Content, arrange-ment, printing, and binding--all are excellent. (Milwaukee: The Bruce Publishing Company, 1952: Pp. xviii + 31~I.: $3.00.) ' Cases; Cocchi, Commentarium in Codicem ~luris Canonici: Coemans, Com-mentarium in Regulas Socletatis lesu; Coronata, [nstitutiones Juris Canonid; Creusen-Ellis, Religious Men and Women in the Code; De Carlo, dus osorum; Fanfani, De lure Reliqiosorum; Fine, lus Regulate Quo Regitur So-cletas lesu; Gerster a Zeil, lus Religioso~um; Geser. Canon Lau~ concerning ,Communities o[ Sisters; Jombart. Trait3 de Droit CanOnique: Jone, Com-mentarium in Codicem luris Canonici; Larraona, Commentarium Pro Religi-osis; Normae Secundum Quas S. Congr. Episcoporum et Regularium iOrocedere Solet in Approbandis Novis lnstitutis ,Votorum Simplicium. 28 iun. 1901: Piatus Montensis, Praelectiones duris Regularis. ed. 2; Pruemmer, dus Re,u-latium Speciale; Regatillo, Institutiones luris Canonici; Reilly. Visitation ~Religious; Schaefer, De Retigiosis; Sipos, Enchiridion luris Canoni6: Sum-marg of the Constitutions of the Societg of Jesus: Van Acken. A Handbook for Sisters; Vermeersch-Creusen, Epitome [uris Canonici: Voltas, Commen-tarium. Pro Religiosis; Vromant, De Personis; Wernz-Vidal, Ius Canonicum, HI, De Religiosis. 36 The ,reat:es!: Moment: in !:he Hospit:al Day Thomas Sullivan, C.S.V. SEVEN A.M. is the dawn of another busy day in the hospital. A hustling corps of hospital personnel stream into the hospital entrances, crowd the elevators, and soon swing into action¯. A burst of activity greets the quiet hallways. Ni~rses hurry to the chart desks~ to relieve their weary sisters; laboratory technicians fan out to. all parts of the hospital; nurses' aids begin their chore.s; tray girls and surgery personnel are on the move. At this time of greatest activity, there;is in our Catholic hospitals a momentary pause. The sound'of the silver bell is heard and all stop in reverent prayer. A patient or stranger who hears it for the first time will naturally ask, with the blind man of the Gosp~l who heard a crowd passing on the road to Jericho, "What might this be?" , He will be rightfully told, as the blind man was, "Jesus of Nazareth is passing by." He has but to view the respect and courtesy of every-one to know a great Visitor is passing by. Truly this is the greatest moment of the day. Each of our hospitals is greeted by the Eternal Word: "Today salvation has come to this house." More especially for the Catholic patient who receives is this the greatest moment. We all have need of the food of eternal life, but for the sick this need is acute. And' therefore the 'invitation of the Lord is more pressing. His sacred banquet is especially prepared for them, for He says, "Go out quickly into the streets and lanes of the city and bring in the poor, and the crippled, and the blind, and the lame.'" "Come to me,," 3esus says, "all you who labor and are bur-dened, and I will give you rest." Most frequently our patients need to be reminded of the Lo~d's invitation. They should desire to receive every day while at the hos-pital. To arouse this desire, it is not sufficient that they be conscious in an. abstract way of the Catholic ,doctrine of the Holy.Eucharist, that Christ is present, Body, Blood, Soul and Divinity. They must have the truth of faith alive and.real, and be convinced in a practicai way that here is the Food of the Soul, that this is the Bread come down from heaven. And this on the authority of the Great Physi-cian who prescribes: "He who eats .my flesh and drinks my blood 37 THOMAS SULLIVAN abides in me and I in him." In the first place the devoted nurses and chaplains should arouse in themselves a zeal for better disposed communicants among their patients. Let them meditate upon the marvelous effects of this Sacr,a-menl~ whose effect is in part conditioned by the dispositions of the recipient. Scripture and spiritual books provide ~ wealth of material., ~ The bread the angel fed the prophet .Elias prefigures the effects of the Eucharist. Most patients find themselves in a predicament simi-lar to tha~ of the p~ophet of the Old Testamen't, who was worn out with trials, tortured by his enemies, wandering weak and sick through the.wilderness. In desperation Elias prayed, "Lord, it is enough for me, take away my soul." He fell asleep under the shadow of a juniper tree, and an angel awoke him, s~ying, "Arise an'd eat.'" He ate and drank and fell asleep again. The angel of the.Lord came to him a second time, "Arise, eat, for thou bast yet a great way to go." Elias .arose and ate, and the Scripture states, "He walked in the stre.ngth of that food forty days and forty nights, unto the mount of God, Horeb." (Kings 19:1-8.) What a fitting parallel to the "living bread that has come down ¯ from heaven," and how like Elias is the person in sickness! In his misery and anxiety' be may be moved t'o exclaim with the prophet, "Lord, it is enough for me, take away my soul. The angel of the sick, the nurse., is at hand to arouse him, "Partake of the bread of life." In this bread he will have strength to continue his journey to the mount of God; to heaven, for-be will have "life everlasting~ and I will raise him upon 'the last day~" ViatIinc ugmiv iinn gd athneg efra iotfh fduela tthh,e tphree C.cheuprtc ohb tleiagcinhges t htheem i mtop roerctaenivcee. tohfe having Christ with us on the journEyfrom this earth. "This Sacra~ ment is called the'Viaticum by sacred writers, both because it is the spiritual food by which we are sustained in our pilgrimage ,through this life, and also because it paves our way to eternal glory and hap-piness" (Catechism of 'the Council of Trent, McHugh and Callan, p:215). Next ~ve are reminded of the health-giving properties of the Eu-charist, since it is called an eternal ~emedy of body and soul. ~If the woman suffering twelve years from h.emorrhage was restored to health merely by touching the tassel of our Lord's cloak, '~hat is the blessed effect upon the pbrson who takes Christ's body upon his tongue and receives Him into his heart? For "this is the Bread that .,38 , danuarg, 1953 COMMUNION IN HOSPITALS comes down from heaven, so that if anyone eat of it he will not die." In the prayer beforehis Communion the priest :s.ays, "By Thy mercy, may the partaking of Thy Body, O Lord'3estis Christ, be profitable to the safety and health both of soul and body." After Communion he prays, "What we have taken with our mouth, O Lord, may we re-ceive with a pure heart; and 6f a temporal gift may it become to us an everlasting healing." (Roman Missal.) And recall the prayer of the priest as he gives Communion to the faithful, "May the Body of Our Lord 3esus Christ preserve thy soullunto life everlasting." In the OffiCe of Corpus Christi we read in the second noc.turn., "of all, the Sacraments none is more health-giying, for by it sins are washed away, virtues are'increased, and the soul is fedwith an abundance of all spiritual gifts." In comparison with this health-giving food all the scientific medications and treatments available in the ~nodern hospital pale into significance. The so-called "miracle drugs" are at the best but temporary helps to better ,health. The Eucharist 'is the only real, permanent, miraculous medicine. Other medicines and treatments merely postpone the inevitable death; this keeps the soul for life ever-lasting. The great philosopher, St. Augustine, describes tile riches of this Gift of God, in these words: "God, all-wise though He be, knows nothing better; all-powerful though He be, can do nothing more excellent; infinitely rich though He be, has nothing more pre-ciou~ to give, than the Eucharist." Now, how may these truths enter into the thinking of the patient and dispose him to receive Holy Communion? This will haveto be achieved through the usual routine procedures. Neces'sarily there must be rputine, otherwiseduring the busy evening and the more busy, Morning there wo.uld be nothing done. But judgment and intelli-gence, faith and zeal, will put, Christian value in what otherwise is merely mechanical. For instance, the simple detail of drawing up the Communion list, can be done with a faith and enthusiasm that will make the patient realize the 'Lord's invitation. This can be done without catechizing or giving a discourse on the Sacrament. Tl~e initial step is most important because it involves the decision of the patient; it is the mofft delicate because people so easily miscon-strue our interest and concern ~ibout their religious'practice. The more ¯ objective and impers0n~il the nurseis in explaining the opportunity for Holy Communion the less chance there is to draw resentment from the sensitive who feel that ",it is none of your business." In 39 THOMAS SULLIVAN Reoiew for Religious giving expression to the Lord's invitation, the nurse, like St. Paul, must be all things ,to all people. This simple routine is the first step in what might be called the remote preparation of the patient for Holy Communion. The next might be notifying the chaplain, should the patient want to go to -confession. Especially in the case of a patient who is to have surgery~ the next morning is this very necessary. If the patient is not in a. private room, the nurse should arrange for con'fession in a place where there can be privacy; and, too, she should advise the ch~plai'n of the best time to come so as to avoid the rush of surgery proce-dures. The chaplain will want to take greater pai.ns with his patient~ penitents, and it will be his absolution in the Sacrament :of Penance that will make ready the "large upper room furnished." The Master says, "Make ready the guest chamber for.Me'." Do we need another reminder? Then, reflect on the care and pains of the hospital procedures before surgery.' The success of surgery depends much on the proper preparation of the patient and his physical and mental condition. For this it is necessary that the patient be in the hospital the night before, that all tests and precautions,be taken. There is a striking parallel in the reception of Holy Communion, counseling us to exercise some care to make ready the patient-com-municants. A contrary parallel follows. Surgery at the hands of even the most skilled surgeon is a great risk to the life of a person in poor physical condition. So likewise this most health-giving Food can mean eternal death to the one. not proper!y disposed. Remem-ber the severe words Of the Lord to the guests who had not on the ,wedding garment. Think; too, of what St. Paul says of those who eat and drink condemnation to themselves. Ther~ is an immediate preparation for Holy Communion that is also very important. At an early hour of the morning the nurse will awaken the patient; and, while she is tidying up the room, seeing that things are clean and in order, and a fresh sheet on the bed, she. has the opportunity to explain the reason, the coming of a great Visi-tor. All. must be clean and neat, especially the soul of the recipient. If 'the patient has a prayer-book and rosary, place them conveniently at his reach. Many hospita.ls hav.e a special card with prayers before-and after Communion. If the patient is unusually drowsy, as is the case so often with those who have taken sedatives, the night nurse should see that the patient is again aroused shortly before the priest comes. The priest 40 danuarv, 1953 will often hesitate, except in the~case of Viaticum, abofitgiving Holy Communion to a person who is too sleepy to keep awake. It goes without saying that the patient should not be ~listurbed for some ten minutes to allow for s, uitable thanksgiving. Tests and trays and shots can be delayed a few minutes; these moments after Holy Communion belong to God. The patient should be alone with His Gbd. , Language cannot express adequatery the great benefits of Hol.y Communion and the hospital cannot do too much to help the patient profit by each Communion. But even the most zealous efforts in establishing p~oper hospital procedure to assure worthy recipients of the Sacrament are not sufficient. Human efforts are necessary, but it "is God's grace that is more so. Our Blessed Lord in His famous dis-course on the Eucharist in St. ~ohn's Gospel reminds us, "No one can come to me unldss he is enabl.ed to do so ~by the Father." This is why we must invoke the angels and the saints t0 assist our weak human efforts to help patient-communicants be better dis- ~posed. St. John the Baptist could well be selected as the patron for worthy reception of Communion, since it was his vocation to "make ready the way of the Lord." Such is the mind of the Church in the Liturgy, as in the Confiteor we pray, "the Blessed Mary ever Virgin, the blessed John the Baptist, the holy Apostles Peter and Paul, and all the saints, to pray to the Lord our God for me." The priest fore distributing Communion begs God to send His angel down from" heaven "to guard, cherisl~, protect, visit,, and defend all that,assemble in this dwelling." MEDICO.MORAL PROBLEMS Part IV of the series of booklets entitled "Medico-Moral Problems, by Gerald Kelly, S.J., contains the article, "The Fast Before Communion," formerly pub-lished in REVIEW FOR RELIGIOUS,. March, 1'945. Other topics treated in the book-let concern the consent of the patient, the need of having and 'following consulta-tion, the relationship of doctor~ and department supervisors, induction "of labor, unnecessary surgery, the papal teaching on rhythm, and so forth. The booklet also contains a critical list of recommended readings for doctors. Taken together, the four b~oklets cover most of the practical ethical and reli-gious problems that confront doctors and hospital personnel. For the most part, the articles are commentaries on various sections of the Catholic hospital code, Ethical and Religious Directives for Catholic Hospitals. Price of the code, 25 cents: of 'each part o~ Medico-Moral Problems, 50 cents: of the complete set of five booklets, $2.00. Reductions on quantity orders. Order from: The Catholic Hospital As-sociation, !438 So. Grand Blvd., St. Louis 4, Mo. 41 Congress in Rome THE first International Congress of Mothers General was held in I. Rome September 11 to 13, 1952. The address" of the Holy Father to the delegates in a special audience on Sdptember 15 was printed inthe November number of the Reoiew (pp. 305-308). The present incomplete report on the congress itself is based on notes sent us by some of the delegates and on the newspaper accounts of the event from-L'Osseroatore Romano (September 11, 12, and, 14, 1952). Perhaps other delegates can supplement this material by sending communications with their own impressions. The congres.s of mothers general of pbntifical institutes was con-vened by the Sacred Congregation of Religious to discuss and co-ordinate more efficiently the religious and technical training of mem-bers of the apostolate. The papers prepared for the congress described the conditions and needs at the present time, gave helpful suggestions, and put forward the idea of establishing at Rome a pontifical, uni-versity for religious women and a commission of mothers:general to facilitate communication and liaison betw.een ecclesiastical superiors and individual institutes. The latter, it was said emphatically, is not to be a kind of "super-government.". The superiors general and tl~ose who represented and accompan-ied them came in Such large numbers that the, meetings v~ere trans-ferred from the assembly room of the Sacred Congregation of Reli-gious to that of the Gregorian L'lniv~rsity. after the first morning. An eye witness writes of the first afternoon session: "I counted the num-ber of Sisters in the Gregorian assembly room, since I didn't u~nder-stand the .Italian. My count was 800." Of these, 200 were dele-gates representing 800 religious institutes for women. Countries represented inelude~i Italy, Australia. India, France, Germany, Eng-land. Spain; Canada, and the 'United States. The opening address was given by the Most Rev. Arcadio Lar-raona, C.M.F., the secretary Of the Sacred Congregation of Religious. He pointed out that the purpose of the meeting was not "reform-- for which, thank God, there was no need but improveme'nt, by bringing up to d~te the ideals 6f the founders and foundresses with a willing, intelligent adaptation of means to the end. "We. r~ust do today what our founders would do if they were alive." The next speaker, the Rev. Riccardo Lombardi, S.J., stressed the grave~ resp6nsibility of superiors general to make the best use of their 42 CONGRESS IN ROME subjects' talents. To waste them or leave them unused is a fault just hs much as wasting one's own talents through carelessness or sloth. Natural capabilities and qualities of heart, and mind, which would have given a Sister considerable influence in the world had she not entered religion are to be cultivated by good training. The general subject introduced by Father Lombardi, the training for the apostolate, was next developed in four talks which indicated specific modifications for different parts of the world. The Rev. A. PlY. O.P. "the editor of La Vie Spirituelle. reportedon the training of religious in France. The representative for Spanish-speaking peo-ples. Father Leghisa. C.M.F., made a special plea for a better local distribution of various apostolic efforts. Mother Bernarda Peeren-boom. 0.S.U.' spoke for Germany, and Mother Magdalen Bellasis. O.S.U. for English-speaking countries. 'Mother Magdalen pointed out that some prevailing conditions in English-speaking countries .would call for greater emphasis on cer-tain aspects of training. Greater temporal prosperity (not i~ Eng-land since the war) underlines the need to stress poverty of spirit: "They must learn to want to be poor, to prefer to have less rather than more." The spirit of self government and the earlier emanci-pation of women reqmres more stress on-and explanation of the principles of religious obedience. The fact that Catholics are a mi-nority is a spur to.zeal, but it demands of faith. "There is a certain danger selves in a small minority, will suffer which, prevents energetic action. They that they have something splendid to solid instruction in the truths that.Catholics, feding them-from an inferiority compl~x must be given the conviction offer to the world and that their religion is something to be proud of." Monsignor Giovanni Battista Scapinelli,.under-secretary of the Shcred Congregation of Religious, gave a long, documented account of the co-operative efforts and .the movements toward federation in various countries and then proposed the formation of a central" and international co-ordination of forces. 'As an example of a co-operative effort, he proposed the foundation in each country of a hos-pital reserved for sickSisters. (It seems that in some countries Sis-ters- have to be cared for in pfiblic.hospitals.) The study of u'nit~- was continued in the three talks the fol-lowing morning. D6n Secur~do de Bernardis, S.D.B. ~poke of the need of gr.eater mutual knowledge and complementary co-operation among the different institutes. Then Mother M. Vianney, O.S.U., read a pap,r on the advantages of having a permanent Commission 43 CONGRESS IN ROME Review for Religious of Superiors General a[ Rome. The third speaker, Monsignor Luigi Pepe. the General Secretary of the Congress, spoke of the need of higher studies in religion. He urged provision for such studies in each country and proposed a financial plan for founding a faculty of religious studies at Rome for nuns and women' engaged in apostolic work.~ An auditor 'called the afternoon talk by the Rev. l~mile Bergh, S.3., "a soul-stirring conference." The heart of this talk was a,n examination of conscience for the past twenty-five years. This examination is given in the present number on page 14. He also gave some suggestions for the future. For instance, he mentioned that real days of recollection and retreat be organized that would provide a rest for the body too so that the soul might be ableto profit more from these exercises. After this, Father Larraona gave some practical directions of the Holy See for apostolic work in the field of education, re-education, care of the sick, and social wbrk. On Saturday morning he met with the superiors general while the other religious held group discussion in their own language groups. The congress was then closed with a brief address by His Eminence Cardinal Pizzardo, the secretary of the Sacred Congregation of Seminaries and Studies. , Observations . , The foregoing is a running, factual account of the congress as we. have been able to piece it together from our sources. To this we might. add a few of the more personal observations made by some Ameri-cans who attended the congress. ¯ Several have noted that there seemed to be very little realization in Italy of what we already have in this country. For example, we already have a splendid system of Catholic schools providing higher st.udies for women, not excluding religious. Also, many of our hos-pitals provide special care'for Sisters. As was noted in the Holy Father's address, previously published in the Review, he recommended modifications in the religious habit when this is necessary for hygiene or the better accomplishment of the work of the institute. We have not yet' obtained a copy of Father Larraona's address, but we have heard that when he mentioned this question of modifying the habit, he said that permission would readily be granted if the iequest was sponsored by amajority of the members of. an institute, and if the change could be made without ,]anuarg, 1953 CONGRESS IN ROME loss of harmony. The main thing, he said, is to keep peace in the family. (Not his exact words, but a good English equivalent.) And this reminds us bf another observation made by an Ameri-can delegate. "Looking at the habits that garb som~ of these dear, good religious,, we can't wonder that the Father of us all would like to see us clad in less grotesque and more unostentatious dress! Ours is surely the simplest here.'" Then she added: "'But it may be that everyone else, thinks tbe~same of hers!" (We have supplied the italics.) We c~onclude with another observation from an American mother ger~eral: "It was a grand and glorious assembly, and since we were there in obedience to the wish of our Holy Father, our being in Rome was grand and glorious too. However, the language q(~estion was a great drawback. We realized that it was international, but we felt that we lost too much since we, so many of us, had no knowl-edge of Italian. We were generally given a resum~ of the talk in the various languages, but that wasn't too satisfactory." SUMMARY OF THE CONGRESS ~ The superiors general, reunited in Rome, 'in response to the de-sires and directives of the Holy See, consider it opportune to sum-marize the work and conclusions Of the Congress as follows: The superiors general with their council will ~ollaborate in the holy movement of revitalizing the religious spirit, conforming to the needs of the Church and of the world in this historic moment. This revitalizing of the religious spirit must be basedon the spirit of our founders and fo~ndresses and of their outstanding disciples, while adapting itself to present needs and utilizing the immense resources at band in order to reach hearts and minds with the same broad vision and courage which the holy founders and foundresses would have bad today; Points for the Ascetical Life 1. Particular care must be taken to develop the personality of each religious in the exercise of Christian virtue and in the generous. dedication to religious virtue. 2. Maternal care must be taken of the health of the' religious; the work of each must be 'orderly and moderate; each religious must have time for her exercises of piety. 3. The schedules must always be reasonable and adapted to the various regions and apostolic ministries today confided to religious; 45 ¯ CONGRESS iN ROME Review for Religious 4. Care must be taken of the sick with promptness and exquisite charity. , Superiors must co-oper~lte in the organization of hospitals and s~anatoriums for religious. 5. In their individual houses, the superiors general will make it possible for al~ religious to lead a Christian life, by giving ample bp-portu. nity to receive the sacraments, and to carry out the duties im-posed on them by their consecration to God, by providing time for days of retreat, Spiritual exercises, and devotional practices common to the individual institute. Points regarding Government , I. It must. be remembered that we have need of superiors arid of teachers W.ho are well~balanced, nobl~-minded, refined holy souls or those strongly resolved to become so. They m!~st be ,well pre-pared for their sacred mission and, forgetful of themselves, give gen- ¯ erousI~ to their offide, striving to evaluate justly the natural and supernatural gifts of their subjects. 2. S.ubjects gifted With prudence and foresight should be chosen for superiors and for such offices as mistress ~)f novices and postu-lants. Young religious should not be excluded from higher office if they have the necessary natural and spiritual qualifications. Care must be taken not to ask more than canon law exacts nor should we be obstinate in the question of re-election. It is the mind of the Church that her laws and the cons'titutions of the institute be ob-served, both of-which prescribe the change of superiors so that no religious superior may be deprived pf the blessing of obedience. ,.' It is to be noted that when conditions are equal between a superior in office and a new carJdidate, preference should.be given to the new candidate. In :this way unpleasant situations'can be avoided and a greater num-ber of religious will be formed for governing. 3. In governing, in making the necessary decisions, such as changes, transfers, the equal distribution of work, one must "be guided by wisdom and charity. ' 4, In making ;¢isitations all the necessary time should be taken to examine well everything regarding the subjects, the houses, the registers, and the like. Each religious should be given an opportunity to speak freely and privately. The superiors and religious charged with various offices should enjoy a certain amount of' trust, while they sh0t~ld always remember that they are religi0u,s, subject to dis-cipline according to their respective offices. 46 d~nuarg, 1953 CONGRESS 'IN) ROME Special, Training 1. The creation of institutes of" higher education similar to those already existing for religiousorders of men. In these institutions the religious will study at least the essential' elements of Christian asceti-cism, of the religious li~e, of theology, of philosophy, of pedagogy, of psy~chology, of canon and civil lav~, and other subjects necessary for the direction of cofisecrated souls. 2. The introduction of a cours~ in orientation. This course may be given in the individual institute or tothe religious of various con-gregations grouped together. The. aim of this course is to acquaint religious with the needs and the trends .of the times in their various fields of activity. ~= 3, The diffusion among the religious of reviews of general and specific interests that may be of value'to them in their apostolate.~ 4. An intelligent, study of the documents of the Holy See. The Apostolate 1. It must 'be remembered that the apostolate is a grace, a voca-tion to which one must correspond, faithfully fulfilling the new ob-ligations which have been aisumed. The spiritual values must be main.tained,"tbe spirit of. prayer must be re-awakened, and the tell- ¯ gious'must be given 'the opportunity of making their spiritual re-treats. They must have the benefit of courses an'd have access to lit-erature that will enrich' their spiritual life. 2. It must b~ remembered that the apostolate is also a science and an art and that the Holy S~e ir~sists on high standards in literary, .technical, and profession.al training of religious, on the necessity of degrees required for the exercise of the various prbfessions; on the ne-cessity of aspiring to a greater degree of proficiency, never thinking that one's training is adequate for the present need. 3. It must be remembered what great profit can be derived from the formation of secretariates for apostolic works" both in the single provinces and in the entire congregation. Collaboration' It is sad to say. that religious frequently are indifferent to one an-other in their apostolic work. Perhaps this is more noticeable among superiors than among the members. There is a tendency to act and to think as though we were not perfect Christians bound fraternally to those who like ourselves are, striving for religious perfection. Milch harm is done to the Church and to souls by this indifference and 47 danudr~,1953 many worthy apostolic works are hindered in their development by this deplorable lack of union. By fraternal collaboration we can in-tensify our common actions for the greater glory of God and ,thus realize works which would be impossible to the individual congrega- ,tions. , The superiors general conforming to the designs of the Sacred Congregation and following the example of the superiors of the reli-gious orders of men, will constitute a committee to provide a com-mon center of information, of co-ordination, and of collaboration. General Aims of Committee 1. To gather in accordance with the Secretary of the Central Commission, already existing .at the Sacred Congregation of Reli-gious, that information which could be useful to the congregation ,regarding. various problems such as questions of the apostolate, ori-entation, defense, propaganda, administration, and authoritative reports. 2. To promote congresses, conferences, and courses of general and particular interests which are deemed necessary or useful and to organize them, after having informed the proper authorities. 3. To. reply to questions that may be asked by the Holy See. 4. To present to the Sacred Congregation of Religious any in-formation that might reflect the needs and the desires of the various~ congregations. 5. To serve as a secure and rapid means of t.ransmitting~com-munications of importance to the religious 'congregations. 6. To organize works of common interest and benefit or, at leasi~, to study the concrete projects that may be presented. Particular Aims of the Committee i. To create a pontifical institute of higher religious education. 2. To suggest the organization in various countries of courses for the ascetical and pedagogical formation, both for the religious in general and for specialized groups such as superiors, mistresses of novices, and prefects of study. ;. 3. To collect sVatistics regarding the distribution' of work, ,vari-ous apostolic needs, the fruits obtained, the difficulties encountered, ~and the like. 4. To formulate conclusions on common problems to be sub-mitted to the Sacred Congregation of Religious. 5, To promote the organization of schools for higher education by groups of congregations. ' 48 Shunfing Facilities Albert Muntsch, S.3. RAILROAD yards possess shunting facilities which enable the yard-master to move quickly a row of cars ~to a siding to make room for incoming or outgoing trains. The more complete such provisions, the less danger of collision at times of heavy traffic and travel. As we go thrdugh life we all need, at times, facilities, of escape-from spiritual or moral dangers that threaten ruin 1~o the immortal soul. We need them also to find relief from the worry, depression, and disappointments that beset every traveler through the pilgrimage of life to the eternal homeland. We may regard such avenues of escape as spiritual shunting facilities. Fortunately we have them in abun-dance. Like the "rare day in ,lune" they are free to all. And what is more, these "shunting facilities" have a beneficent effect. They will surely work if we do not place an obstacle in the way. Some of the great heroes whom we honor in the calendar of (he saints tell us that a reverential glance at the crucifix was to them a source of courage and of spiritual strength in the hour of trial.~ It is easy, to imitate them. We carr~y,the cross on our rosary. How easy ¯ ¯ to look devoutly and with confidence at the sweet symbol of salva-tion! Surely there is always hope and healing for the troubled soul in the cross of Christ. Pragers consisting of three or four words--prayers which may be uttered on the crowded street, as well as in the quiet of the home, are an easy way to gain new strength and much-needed hope. Let us try to cultivate this practice of utteri,ng such ejaculatory prayers. "My 3esus, mercy," is a familiar example. We shall become the richer s~iritually for forming this excellent habit. It can provide a good avenue of escape from many of the little'worries, that eat into the~ heart and make the soul unfit for larger efforts in God's Kingdom. A brief visit to the chapel--what a wonderful means for fighting . off weariness in well-doing and for laying up new resources against the,.hour of temptation! We are in God's house.Perhaps we see other souls praying for the same graces we need in the spiritual journey. It is always edifying to enter St. Peter's Church, near the D~ar- 49 ALBERT MUNTSCH born,Station in Chicago, at any hour of the day, and become one of the man,y dev6ut clients of the Sacred' Heart. There ~ill be scoies of men and women frbm all walks of life who have turned aside from the busy street and the roar of commerce to find hea!ing for the soul. Rich and pgor, young.and old, saint and ~inner, native son and im-migrant all on the same high quest. They needed a spiritual siding so they turned into God's holy house~to avoid some snare or spir-itual danger or to lay up strength for the day's, ceaseless conflict. With a song of g.ladness from the heart we may take up anew life's daily burden. We are not like those who are without hope. We see a light ever-shining. There are many beacoi~ lights even in the darkest hour. For a loving Providence has providedus weary pil-grims, with many a station at which to stop for second wind while press!ng forward to the goal. Now such spiritual shunting facilities are of immense value to, and even of great necessity for r~li~ious. Many are engaged 'in the splendid work o~ Catholic hospitals, following in the footsteps of Christ, the Divine Physician. But both patients and nurses may. at times become wearied and their hearts may become oppressed with bitterness. They need a spiritual._siding. Religious persons should often dwell on one of the g[eatest prob-lems the problem 9f human suffering. It is contemplation on the su.fferings, of Christ which will enable them to find thoughts of hope and inspiration for their suffering patients who are about to give up the struggle, abandon ~hope, and listen to the tempter'of souls. An eminent physician refers to the immense value of the "simple habit of prayer" for those who are nervously depressed. This simple habit of prayer and an act of faith in the divine value of suffering patiently borne may provide spiritual shunting facilities.for both the nurse and heb patient. "The drudgery of the classroom" has become, almost a proverbial expression. When the duties of teaching seem hard, it would'be well for teachers to realize that in ten or twenty years the boys or girls, who~ are now often a sourde of trouble, will be young men and women. They will be on the front line and may be exposed to seri-ous temptations. Under the tutelage of the Catholic teacher, they fnust prepare themselves now for victory in that critical hour. T~his vision of the future will help provide shunting facilities for the tem-porary snarl of discouragement. The vision should prove an inspi-ration to persevere .faithfully in the Christian apostolate of teaching. 50 ( uestdons an.cl Answers When H01y Saturday services are held in a convent chapel on Satur-day evening, terminating with the Mi.dnlght Mass, what is the correct order for the Divine Office on Holy Saturday, and what versicles, re-sponses, and prayers should be used for' grace at the noon and evening meal? Should the Alleluia be omitted at grace when the Holy Saturday services take place in the-evenlng? The answers concerning'the Office are contained in a Decree of the Sacred Congregation of Rites, dated January 11, 1952 (Acta Apos-toticae Sedis, January 25., i§52, pp. 50-63), giving_ directions for the c~lebration of the Easter Vigil on Holy Saturday evening with the Easter Mass followiiag about midnight. Regarding the grace at ~able, which is not covered by the Decree, confer below. The pre-scriptions for the Divine Office are as follows: MATINS and LAUDS are not anticipated-.on Friday ev,ening, but are said Saturday.morning at.a convenient hour. At the end of Lauds the antiphon Christus factus est is ~epeated with a Pat'-'r Nos-ter, but the psalm Miserere is 6mitted. and the following prayer is substituted for the Respice quaesumus: Concede, quaesumus, Omnipotens Deus: ut qui Fitii tui resurrec-tionem devota expectatione praeuenirnus; ejusdem resurrectionis glo-riam- consequamur. The conclusion Per eundem Dorninum is said silently. SMALL HOURS are ~aid as on Holy Thursday, en~ling with the antiphon Cbristus factus est and a Pater Noster. The psalm Miserere is omitted, but the new prayer Concede is said as indicated above at Lauds. VESPERS are 'said at a.convenient h6ur in /he afternoon as on Holy Thursday, with the following changes: Antiphon 1: Hodie agtictus sum valde, sed cras solvam uincula Antiphon for the Magnificat: Principes sacerdotum et pharisaei munierunt sepulcrum, signantes lapidem, cure custodibus. The antiphon for the Magnificat is repeated and the Christus factus est, Pater Noster, and Miserere are omitted. The prayer noted above for Lauds is said: This concludes ~espers. COMPLINE is omitted on Holy Saturday evening. 51 QUESTIONS AND ANSWERS Revietv ?or Religious Until the Sacred Congregation of Rites issues an official text for grace at meals,, the f,ollowing, which keeps the parallel between the Office'and the meal prayers to be found in t'he Breviary at present, is suggested as a form which may be used on Holy Saturday: AT THE NOON MEAL: Cbristus factus est pro nobis obediens usque ad mortem, mortem autem crucis and a Pater Noster. Then recite the new prayer Concede, given above at the end of Lauds, ter-mmat! ng it with Per eundem Dominum "to be said silently. AT THE EVENING MEAL: V. Principes sacerdotum et pharisaei munierunt sepulchrum. R. Signantes lapidem, cure cus-todibus. Then a Pater Noster and the prayer Concede as given abo~e with its silent ending. The Alleluia will not occur in the Office or grace at table on Holy Saturday because it has not yet been su.ng officially. This will occur during the Easter Vigil. ~2m Throughout ~he year we chant the Little Office of Our Blessed Lady in choir. During the last three days of Holy Week we replace this¯ by the Office of the Roman Breviary. However, at Matins on these days we spy only the first nocturn. Is this a proper'and permissible omission? In his Hol~l Week in L. arge and Sm~ all Churches, Father Law-rence J. O'Connell states the following: "Tenebrae.services may be .held not~0nly in cathedral, collegiate, conventual, and parochial churches,.but also i,n chhpels of convents and other institutions where the Blessed Sacrament is habitually reserved . If all three nocturns of Matins cannot be sung, it is sufficient to sing the first nocturn and the Benedictus.'" (See also W'apelhorst, n. 360, 6!). The custom of replacing the Little Office of Our Lady with the Divine Office during the Sacred Triduum seems reasonable and jus-tifiable. In a congent where the Holy Week services are not held, when is it proper to uhcover the crucifix on Good Friday? There does not seem to be any special legislation on the .subject. Hence it is suggested that the crucifix be uncovered after the services held in the parish church in whose territory it is situated. Our constitutions state that if anythlncj is left over it is to be sent to the provincial house. Sometimes we have to send our salaries before we 52 Januarg, 1953 QUESTIONS AND ANSWERS pay our food and book bills. We have to make so many excuses when the collector comes. This cjives us a bad local reputation, and our credit is not good. Hence firms expect us to pay cash. Is it proper to

Issue 12.6 of the Review for Religious, 1953. ; A. M. D. G. Review for Religious NOVEMBER 15, 1953 Pracfice Of ÷he H01y See, I I . Joseph F. Gallen Psychological Testing . William C. Bier The Eucharistic Fast . : . Hi~ary'R. Wer~s MOfU Proprio Jubilee . c.J. McNaspy Communications Questions and Answers News a'nd Views Book Reviews Index for 1953. VOLUME XII NUMBER 6 RI::VII::W FOR Ri::LIGIOUS VOLUME XII NOVEMBER, 1953 NUMBER CONTENTS NEWS AND VIEWS . 281 PRACTICE OF THE HOLY SEE, II--Joseph F. ~Gallen, S.'J .2.8.5 BOOK NOTICES . 290, 316, 329 LETTER ON OBEDIENCI~ . . . 290 PSYCHOLOGICAL TESTING OF CANDIDATES AND THE THE-OLOGY OF VOCATION---Willlam C. Bier, S.J2.91 OUR CONTRIBUTORS . 304 THE EUCHARISTIC FAST---Hilary R, Werts, S.J . 305 MOTU PROPRIO JUBILEE--C. d. McNaspy, S.J . 317 COMMUNICATIONS . 321 QUESTIONS AND ANSWERS-- 29. Correction of Subject by Immediate or Mediate Superior 322 30. Guidance of Subjects by Superiors . 322 31. Local Superior at Council Meeting . 323 32. Local Superior at General Chapter . 324 33. General Council and Suggestions to General Chapter . 324 34. Postulancy and Readmission . ." . 325 BOOK REVIEWS-- Religious Men and Women in the Code; Fundamental Psychiatry; Most Reverend Anthony 'j. Schuler, S.J., D.D.; I Want to See God 326 BOOK ANNOUNCEMENTS . 330 INDEX FOR VOLUME XII, 1953", . 333 REVIEW FOR RELIGIOUS, November, 1953. Vol. XlI, 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 3anuary 15, 1942 at the Post Oflke, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Jerome Breunig, S.J., Augustine G. Ellard, S.J. Adam C. Ellis, S.J., Gerald Kelly, S.J., Francis N. Korth, S.J. Copyright, 1953, by Adam C. Ellis, S.J. Permission is hereby granted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy. Printed in U. S. A. Before wrlfing to us, please consult notice on Inside back cover. News and Views Psychological Testing When we last published an article on the psychological testing of candidates, a religious superior wrote an indignant letter cancelling his subscription and asserting that such testing interferes with the work of the Holy Ghost. Thatthis is a misconception should be evi-dent to all who read Father Bier's article in the present number and a s~cond article to be phblished in January. Whatever may be said 'for or against the value of psychological tests--and we do not claim to have all the answers--it seems clear enough that their use is no more an attempt to "naturMize" religious vocation than is the use of previous medical examinations. Educating Sisters We have just received a very yaluable brochure entitled Directorg of Catholic Women's Colleges with Facilities for the Education oF Sisters. This brochure gives tabulated i'nformation on colleges and motherhouses accredited to offer degree programs, detailing the par-ticular courses provided, the number of Sisters who could be cared for, and the conditions, financial and otherwise, under which they would be received. The information was gathered by the Commit-tee on the Survey Section on Teacher Education of the N.C.E.A. The reason for gathering the information was the fact that many of the smaller religious congregations of women do not have facilities for educating their own members and find the standard costs of "sending Sisters away" prohibitive. These congregations can obtain help from the larger congregations; and this Directorg will show at a glance where and how the help can be obtained. For further information, or for copies of the Directo~g, piease address: Sister Mary Gerard, O.S.F., Chairman, Directory Project, Alverno College, 3401 South 39th Street, Milwaukee 15, Wisconsin. Poor Clares The Poor Clares of New Orleans have prepared a file of at least one hundred 2-inch slides in .black 'and white for use in a still pro-jector. The photos were taken within the cloister, and every" part of the monastery is included. Also prepared is a brief description of every picture. The nuns will send'this file to any desiring to show 281 NEWS AND VIEWS Reoiew for Religious the slides tO interested groups, particularly, young ladies among whom there might be the possibility of a contemplative vocation. They will also send ~lratis literature for distribution, a set of seven large posters, and 6-inch dolls'd~es~ed as" Poor Clar~s. The remailing of, the small slide file is the only expense they would expect the user to assume. Those interested in this vocational project shQ~Id write to: Monastery of Saint Clare, 720 Henry Clay Avenue, N~w Orleans 18, Louisiana. New Indulgence For the purpose of 'increasing devotion to the Blessed Virgin Mary ever more and more, Ou~ Holy Father, Pope Plus XII, in. an audience given to the Cardinal Major Penitentiary on March 30, 1953, granted in perpetuum an indulgence of fifty days, to be gained once a day, to those who, keeping on their person a duly blessed rosary of Our Lady, have kissed it devoutly.and at the same time have recited with a pious mind the words of the Angelic Salutation: "H~iil Mary, full of grace, the Lord is with thee: blessed art thou among women, arid blessed is the fruit of thy womb, Jesus." (Acta Apostolicae. Sedis, XXXXV [ 19 5 3 ], 31 1.) , Valuable Booklets The Grail Press, St. Meinrad, Indiana, has sent us two booklets of immense value for clerics. Both of them are re-editions. One is Rome and the Study of Scri_pture, which contains a collection of papal enactments on the study of Holy Scripture, together with deci-sions of the Biblica.1 Commission. The price is one dollar. The other booklet is The Popes and the Priesthood, which contains English translations of importgnt statements of the Holy See on the.priest-hoo. d. The price of this booklet is only fifty cents. Rural Parish I, Vorke;'s In our last number (see. p. 242) we promised a more complete account of the Rural Parish Workers of Christ the King. This apostolate was begun by Miss Alice Widmer, a graduate of.Webster College, Webster Groves, Missouri, and Miss LaDonna I-fermann, a graduate of Maryville College of the Sacred Heart, St. Louis. In the summer of 1941 they decided to devote ~heir lives to lay action for the salvation of souls and the extension of Christ's Kingdom by the igractice bf the spiritual and corporal works of mercy. That fall they heard Monsignor (later Bishop) Leo J. Steck speak of the'lick 282 Not~ember, 1953 NEWS AND VIEWS. of priests'in rural.areas, and th'ey: asked him whether they might help in one of these areas. With his assis'tance and that of Father William d. Pe~.old, they began work in the latter's parish of Cottleville, St. Charles Count'/, Mi'ssouri. During that same summer they learned to use the short breviary. The remainder of their story i~ told by tlSemselveL as follows: "Activities ir~ St. Ct~arles County, where we lived in two twelve: by-twelve-foot rooms in a portable schoolbuilding on thechurch grounds, included home visiting, care of the sick, helping the poor, Vacation schools, Sianday school for non-Catholic and pre-s~hool .Catholic children, craft classes for,, dhildren and adults, discussion Clubs in' the homes, w~rk with teen-agers, in'structions of converts'. distribution of Catholic literature and sacramentals, religious and social Welfare work. "Originally we had no thought of a continuing organizatio.n. As'we saw the needs and what could be done we went to see Car-dinal John d. Glennon of beloved memory', who had been a benefac-tor from the first. He encouraged us in our plans to £tevelop a per-manent organization and gave permission to solicit funds for~ p, er-manent home not to be located on parish grounds. Shortly there-after he died. "Sev, enteen months, later we discussed our future with Arch-bishop. Joseph E. Ritter. Three months afterwards he asked us;.to work'among.the miners and farmers of the tiff.aiea in Wash, ington County, the mbst e~ploited region in the St. Louis archdiocese. Through ,his generous assistance and that of Auxiliary Bishop: Charles tt.'Helmsing and Rev. Edward A. Bruemmer of Old Mines, we moved in September, 1949, to Fertile iri the Old Mines parish,of St. Joachim. We entered into parish, activity by beginning the in-struction of ninety-one public-school children and visitation in their homes and began extensive remodeling of an old brick residence eight miles from church. "The Rural Parish Worker program is adjusted to the,.needs of the area and is always pointed to the development of Christian homes and the strength.ening of parish life. In Washington County the following activities take precedence: ~eligiotis and social welfare work: distribution of food and ,clothing; transportation, to church, h.ospitals,_a.nd clinics; Sunday instruction classes; preparation of con-verts: home visiting, and instruction; interpretation of rights and 283. NEWS AND VIEWS duties as citizens; assistance in obtaining State and Federal benefits, doctors' care, hospitalization. "Some assistance is given to a few in adjoining parishes. HOw-ever, since.our home parish of St. ,loachim is one hundred and fifty square miles in size with poor and sometimes no roads,, it occupies most of our time. Attendance at civic meetings and participation in civic affairs are also on the agenda, as are outside works, such as land-scaping, building of small buildings, care of goats, and gardening when we can get to it. "Yearly summer sessions ~nd a year-of-service program are offered to young women thinking of the lay apostolate as a way of life or who wish to give at least part of their lives in. concentrated work for the restoration of Christ in society. "Last fall Rev. Bede Scholz, O.S.B., of Plus X Monastery in Labadie, Mo., was appointed by the Most Rev. Archbishop as our spiritual director. Father Bede, then at Conception Abbey, Concep-tion, Mo., had helped form us in the early days. (We would go for a week of spiritual refreshment to Conception.) Father Bede, Rt. Rev. Monsignor Martin B. Hellriegel, and Rev. Charles P. Schmitt were our spiritual advisers for several years when we lived in St. Charles County. "At the beginning we had literally nothing except a few dollars we had saved when working, a typewriter, phonograph and records ¯ bought for the work, our clothes and personal little belongings. Yet we have neve'r been in want and God has sent everything as it was needed for our neighbors and for us. Today many are assisting by prayer, donations of money and materials. The bills are always with us but we know that Almighty God is also, and we have no fears for the future. We know He will do with us as He wishes and that is all we want. It is with humble hearts that we look back over twelve years of labor in His vineyard and it is with confidence that we invite others--young women from all over the United States--to come to Fertile, to the Center of the Rural Parish Workers of Christ the King, and lend their talents and their labors in this rural aposto-late of service based on the spiritual arid corporal works of mercy for the glory of God and the development of Christian homes; to come to Fertile and help in the world-wide work "of the Church today-- the restoration of Christ to society." The address of the Rural Parish 'Workers of Christ the King is: Route 1, Box 194, Cadet, Missouri. 284 ¯ Pract:iceot: :he l-loly See, II Joseph F. Gallen, S.J. [The first part of this article was published in the September REVIEW, pp. 252- 72.] XII INDULTS OF SECULARIZATION New practice of the Holy See. Secularizati-on is the voluntary de-parture from religion, authorized by an indult of competent ecclesi-astical authority, in virtue of which the subject is separated com-pletely and perpetually from membership in the institute and is freed absolute.ly from all obligations contracted by. religious profession. Since secularization dispenses from all religious vows, even if solemn, it is co~nmonly also called a dispensation from the vows of religion. The Holy See alone may grant secularization in pontifical institutes; in diocesan congregations the Ordinary of the place where the, reli-gious is staying is also competent.34 .Indults of secularization granted by the Holy. See for those who are not priests now contain the following sentence: "This decree ceases to have any validity if not accepted by the petitioner within ten days after being informed of the executorial decree.'qs" It has long been a clea~ principle of canon law .that an indult of seculariza-tion, even ~hou.gh freely petitioned,, may be refused and has no effect until accepted by the religious in question,z6 If within the ten days: (a) the indult is expressly accepted, it becomes effective immediately;37 (b) the induli is neither accepted nor refused, it ceases to have any validity at the end of this period; (~') the indult is definitively refused, all validity of the indult cer-tainly ceases at the end of ten days and. at least more probably immediately upon the definitive refusal.3s In practice a new indult is to be petitioned if the religious repents of his refusal and wishes again 34Can. 638; Bouscaren. II, 173. 3s"Post decem dies a recepta comrnunicatione Decreti exsecutorialis, ex porte Oratoris (ricis), prasens Decretum, si non fuerit acceptatum, nullii~s roboris esto.'" Cf. Gu-ti& rez, CpR, XXIV (1953), 186-197. 36Bouscaren, I; 326. 37Cf. Creusen. ft. 332: Jombart, RCR, II (1926), 151; Piontek, 262 ft.: Ver-meersch, Periodica, XI (1923), 151. a8Cf. Guti~rrez. CpR, XXIV (1953),194-195: Goyeneche, CpR, XVIII (1937). 239-240:.Muzzarelli, p. 172; and Jombart, RCR, II 1926), 150-151, who ap-pears to hold the contrary. 285 ¯ JOSEPH 1:::. GALLEN for Religious to leave during the ten-davy period. ," The practice of the Holy See is not to grant the indult directly to the religious but to give to an intermediary person, for example, the local Ordinary, the f~iculty of granting the indult of secularization to the religious. The actual granting of the indult by this intermedia'ry person is called the executorial decree. The ten days begin to run -from the time the religious is officially notified of the granting of this executorial decree, not from the date of notification of the deciee of the Holy See. The day of notification is not computed. If the no-tification is given on August 1, the ten days expire at midnight of August 1 1-12. This time does not run for any period in which the religious was ignorant of or unable to exercise his right of acceptance and refusal. XII. GENERAL CHAPTER 1. Constitutions rec.ently appro~)ed by the Holy See. One congrega-tion of sisters had difficulty in persuading the S. C. of Religious to approve in a general revision of its constitutions the designation of the Secretary and Bursar General by appointment rather than by election. Appointment was approved about the same time in another general revision without any difficulty and had been permitted in some constitutions approved by the Holy See in the past. The num-ber in the grouping of the smaller houses for the election of delegates. is now rather constantly stated to be at least twelve and not more than twenty-three professed. The S. C. of Religious is consistently including in constitutions an article stating that the duties of the pre-siding local Ordinary or his delegate terminate at the proclamation of the election of the mother general.39 Some recent constitutions con-tain the prescription of the Normae of 1901: "If the Ordinary. is ac-companied by one or more priests, these may in no way take part in the election.''40 The present practice of the Holy See permits not only the secretary general but also the bursar general to be elected a general councillor but neither may be elected as the first councillor. The same practice now rather consistently gives the general chapter the right of declaring matters to be of greater importance and subject to the deliberative vote of the general council. Some recent constitu-tions. also give to the general chapter and council the'right to deter- 39Cf. REVIEW FOR RELIGIOUS, XI (1952), 16-18. 4ONormae of 1901, n. 224. Cf. REVIEW FOR RELIGIOUS, ibid., 17-18. 286 Nooember, 1953 PRACTICE OF THE HOLY SEE. min~ matters as subject to the deliberative vote of-the local council. The S. Congregation corrected one set of constitutions to read~ " . . .the newly elected M6.thfir General shall appoint one or seoeral. committees.to examine and arrange the'proposals to the Gerieral Cfiapter and to furnish a report concerning them." Even if not so' stated in the constitutions, several committees may be appointed be~ cause of the amount of work or for greater efficiency and lack of time, since several committees are not forbidden by the constitutions. 2. Indult's. One congregation of si'sters secured an indult from the Holy Se~ permitting th~ anticipation of its next general chapter by' six months. The principal reason given in the petition was the ex-~ p~nse and extensive travel that would be required foi the' capitulars' to return to the motherhouse two months after all had been present there for the annual retreat. ~ Another congregation of sisters requested a change, in its constitu- ' tions by which the novice mistress would be a member of thegeneral chapter in virtue of her offce. The S. C. of Religious replied: "It is not expedient.'" Canonical authors had stated that such a provision was not in accord with the practice of the S. Congregation,4x but a.~ similar article had been approved in a very small number of constitu-. tions in the past. A congregation of sisters was to hold in the United States an ex-traordinary general chapter,, which the delegates of the provinces be-yond the "iron curtain" would not be able to attend. The S. C. of Religious gave to a local Ordinary the faculty of permitting their votes to be sent by letter or for these provinces to choose delegates here who would cast their votes. 3. Roman meeting. The subjects touched upon at this meeting of superioresses general appear to have been the following: (a) The Holy See is opposed to the immediate re-election, or rather postula-tion., of a mother general beyond the limits prescribed in the consti-tutions. Similarly the Holy See only for serious reasons grants a dispensation permitting a local superior to be given a third successive three-year term in the same house. (b) Two excesses are verified in ~lections, an indifference that results in ignorance of the eligible and' suitable and electibneering. (c) Young religious should not be ex-. cluded from higher offices' if they have the necessary natural and spit-. itual qualifications. ., 41Basticn, n. 246, 2; Battandier, n. 352. 287. JOSEPH F. GALLEN Review/:or Religious These subjects present nothing new,4z but the. light thrown on the abuse of electioneering is very Opportune. Electioneering is the deliberate seeking of votes, directly or indirectly, to elect a particular person, or one person rather than another, or to exclude anyone from being elected. The simple seeking of information concerning the abilities or defects of those eligible and the communication of such information to. others, without any attempt at persjaasion, is not for-bidden, and is very frequently necessary and laudable. It is.:remarkable.how often the matter of elections can blind the moral sense of even very good religious. This reason alone has per-suaded the present writer to hold rigidly to the conviction, that in any general revision of the constitutions elections should, be restricted to those absolutely necessary. Only the offices of the superior gen-eral and of his or her councillors demand election. Every religious should have the permanent resolution of nevei uttering a word about future elections in his institute until after he has meditated daily for at least a week on the will of God. XIII. MONASTERIES OF NUNS I. Federations and Con/¥derations. The only federation or con-fdderation affecting American monasteries of nuns that has been made public is that of the Visitandines. The pohtifical constitution Spon~a Christi and the accompanying Instruction should be carefully studied by all nuns. Unwise and exaggerated changes are to be avoided in any state of life, "but no religious institute can reasonably exclude progress and prudent adaptation to .the times; Federations and con-federations are highly recommended by Plus XII in Sponsa, Christi. 2. Restoration o[ solemn ~ows. In 195 1-52 eighteen monasteries of nuns-in the United States secured permission from the Holy See for the taking of solemn vows.43 The restoration of solemn vows is at least strongly urged on all monasteries of nuns in Sponsa Christi. If serious reasons exist against this restoration in any monastery, such reasons are to be submitted to the S. C. of Religi6us for examina-tion. 44. The form of the decree granting solemn vows is uniform. The provisions are: (a) Papal cloister must be observed as' described in 42Cf. REVIEW FOR RELIGIOUS, X (1951), 187-200. 43Guti~rrez. CpR, XXXIV (1953), 102-115. Cf. the list of monasteries of solemn vows in the United States, as of January, 1950. in REVIEW FOR RELIGIOUS, IX (19~50), 58, note 2. 44Larraona, quoted by Guti~rrez, ibid., 1"07. " '288 November, 1953 PRACTICE O~: THE HOLY SEE canon law, Sponsa Christi and the accompanying Instruction (Inter praeclara), and also the Instruction of the S. C. of Religious of Feb-ruary 6, 1924.4s (b) Nuns at present in simple perpe.tual vows and thbse who have compieted the prescribed time of temporary vows make solemn profession. The local Ordinary or his delegate receives the profession of the superioress, who then receives all the other pro-fessions. (c) Any nun in simp!e perpetual vows who does not wish to make the solemn profession may remain in simple vows but she is obliged by all the prescriptions of papal cloister.46 (d) Future per-petual professions Will be solemn except, of course, those of the ex-tern sisters, who may be admitted only to simple perpetual profession at the expiration of the prescribed peridd of temporary vows. 3. Dowr~ . Modifications in the general constitutions were granted to several monasteries of one order of nuns in the United Sta~es by the S. C. of Religious in 1950. A canonically interesting article of these modifications is: "No dowry is required for the admission of postulants." 4. Induhs concerning papa! clbister. A monastery of nuns in. the United States obtained the follov~ing permissions from the S. C. of Religious: (a) for five years--to admit into the enclosure at the funerals of nuns the clergy, acolytes, and pall bearers required to carry the body to the crypt; (b) fbr three years--to allow those taking out naturalization papers to go out to government offices as often as necessary; (c) for three years--t6 allow a nun to leave the enclosure as companion for a nun obliged to go out for bospltal treatment. Iri the case of another monastery, the local Ordinary whs given the faculty for twenty cases of permitting a nun to leave the enclosure with a companion for the reason of ill health. The rescript contained the clause, that any unbecoming circumstance was to b~ avoided. 5. Concession of Masses. A proper ordo or calendar, and thus dis-tinct from the diocesan ordo, is had by all orders of regulars, and this is to be observed also by the nuns and sisters of these orders. A proper ordo is also had in.religious congregations and societies living in common without public vows, whether of men or women, that have been approved by the Holy See,.[re constituted under one gen-eral superior, and are obliged to the divine office, even if only by 45Bouscaren, I, 314-320; .46Escudero, CpR, XXXIII (1952), 35, nota 39. 289 JOSEPH F. GALLEN reason of major orders.47 Nuns that constitute a second order, such as the Carmelites, will follow the proper ordo of the first order of men. Obviously, there-fore, they may not celebrate in the divine office and Mass feasts granted to dioceses or t6 other institutes. For this reason at least one monastery of nuns in the United States secured from the Holy See an indult permitting the celebration of the feasts of the North American Martyrs on September 26 and that of St. Frances Xavier Cabrini on December 22.48 47,SCR, 4312, ad'l-2; 4403, ad 1. 48The autlqors, documents, and abbreviations not clear from their mere citation are." Acta Apostolicae Sedis (AAS) ; Bastien, Directoire Canonique; Battandier, Guide Canonique; Bouscaren, Canon Law Digest; Cervia, De ProFessione Religiosa; Com-mentarium Pro Rell.qiosis (CpR) ; Creusen, Religious Men and Women in the Code; Decreta Authentica Congregationis Sacrorum Rituum (SCR) ; Muzzarelli, De Con-gregationibus luris Diocesani; Piontek, De Indulto Exclaustrationis necnon Saecular-izationis; Revue des Communautis Religieuses (RCR) ; Schaefer, De Religiosis. BOOK NOTICE AUX SOURCES DE LA TRADITION DU CARMEL, by Jean le Soli-taire, is a work that will be of special.interest and value, not only to Carmelites, but also to all who are concerned with understanding well the essentials and the accidentals of the contemplative life and~ with the problem of adapting it fittingly to the changes that mark modern culture and the present situation of the Church. The book is not primarily historical; rather it is conceived from the ,spiritual point of view, and would like to contribute to the best possible re-vitalization and perfection of the contemplative life in the concrete existe.ntial conditions of today and tomorrow." (Paris: Beauchesne et ses Fils, 1953. Pp. 274.) LETTER ON OBEDIENCE Father William J. Young. S.J., has made a new and very readable translation of St. Ignatius' Letter on Obedience. This translation is published in pamphlet form by the America Press. Single copies are twenty cents; special discounts are allowed on quantity orders. Write to: The America Press, 70 East 45th St., New York 17, N.Y. 290 Psychological Test:ing ot: Candida!:es and t:he Theology oF Vocal:ion William C. Bier, S.,I. [EDITORS' NOTE: This article is an adaptation of 'a paper presented at the Fordham "Institute on Religious and Sacerdotal Vocations, July, 1953. Father Bier's interest in the use of psychological tests as helps in evaluating the suitability of candidates for the priesthood and religious life goes back to graduate work in psychology at The Catholic University under Father Thomas Verner Moore, who encouraged him to plan a doctoral research on some.preliminary phases of this problem. After the completion of his doctoral work in 1948 Father Bier went to Fordham and has been teaching in the psychology department of the graduate school since that time. He developed a program of psychological tests for candidates in the New York Province of the Society of 3esus, which has been in operation for five years. This work is now spreading to other Provinces of the Society and to other religious groups. He thinks that the greatest need at the present time is the development of specific, norms on these tests, not only for religious as distinct from lay persons, but probably also for different religious groups. The development of such norms is of necessity a cooperative undertaking, and Father Bier has been serving as a clearing house for gathering the needed information from the various groups working in conjunction with him. At the present time this work is still in its initial stages, and it will have to be in operation some time longer before publishable results are ¯ available, ] THE present article is the first in a series of two dealing with the use of psychological tests in the selection of candidates for the priesthood and for the religious life. This matter receives clari-fication bydistinguishing and giving separate treatment to the two questions involved. The first concerns the role of psychological tests in the selection of candidates and raises the question of the relation-shiio between testing of this kind and the theology- of vocation. It is evident that this first question is largely theoretical, but testing must first be justified on these grounds before it is feasible to discuss the second question, namely, the practical requirements of such a testing program. The current article, therefore, will consider the theoretical basis for the psychological testing of candidates, and a second article will take up the problems involved in the development of such a pro-gram in practice. Religious Vocation Although in full accord, on theological and psychological grounds, with the modern tendency to extend the term vocation to embrace all states of Christian life, the current consideration is never-theless restricted to vocations to the religious life.and to the priest- 291 WILLIAM C. BIER Reoiew for Religi'ous hood. More specifically still, the explicit treatment is confined mostly to the religious life, leaving the priesthood as matter for reasonably evident inference. A vocation, as the nominal definition of the wor~l implies, ex-presses the action of summoning someone to move toward a definite goal; in a word, it is a call. ~n the case of a divine vocation, it is God who calls the person, and in the matte~ of religious vocation, it is a call to the voluntary practice of the evangelical counsels in an institute.approved by the Church. The question that arises in the case of every vocation is: how can we know in a given case that'God calls? How can it be determined that the vocation is real and not illusory, genuine and not deceptive? This is the question ~vhich must be answered by the candidate himself, by his director, and by the superior who accepts him. In his recent book, The Theolog~I of Religious Vocation, Father Edward Farrell, O.P.,1 indicates that St. Thomas Aquinas distin-guished between internal vocation, or desire on the part of the candi-date for the religious life, and external vocation, or acceptance by a legitimate superior. It will be helpful for our present purpose to consider vocation under both of these aspects, and in so doing we shall 9ttempt to place the psychological testing of candidates in its proper perspective and to indicate what is its legitimate function with respect to the discernment of vocation. Internal Vocation By internal vocation St. Thomas means the intention on the part of the candidate to embrace the religious life. This intention is formed by. a man under the influence of the Holy Spirit. -Such an intention is the result of grace, or rather a series of grace~ consisting of interior'andexterior helps, in virtue of which the individual is led to take the resolution to enter.religious.life. This resolution to enter religion may result from an extraordinary illumination of the mind and incitement of the will toward the reli-gious state. Some of the saints have been favored with such an un-mistakable divine call, but Pope Plus X in his decision on the book of Canon Lahitton on Sacerdotal Vocation made it clear that no such special attraction is necessary for a priestly or religious vocation. Gen-erally, the intention to enter religion is formed under the influence of what theologians would refer to as ordinary grace, i.e., a grace which " 1St. Louis: Herder, 1951. 292 o November, 1953 PSYCHOLOGICAL TESTING works through the reasoning processes. Theologians generally would take this to mean that the decision is the result of deliberation where-by the individual perceives, in the light of the Gospel ~ind from other considerations that, everything being taken into account, the way of the counsels is preferable for him. Consequently be experiences a corresponding rational inclination of the will toward such a life. It is Worth n'oting, however, that the proposal to enter r.eligion must be sufficiently firm considering the difficulties involved in this state of life. It is only a firm resolution which, in the opinion of theologians, is the subjective manifestation of vocation. On philo-sophical grounds it may be shown that a state of mind can be logically firm only when reasonable doubt is.excluded. We may .say, therefore, that what God's grace does in the case of vocation is to make it possible for the individual to see with a clarity which ex-cludes the reasonable fear of error that the way of ~he counsels is the preferable way of life for him. It would seem, therefore, that the applicant, whose state of mind prior to entrance is uncertain, who is not ~ure whether he has a vocation or not, but who applies "in order to give the life a try," does not hav~ a vocation, since he lacks this firm proposal which is the subjective sign of vocation. It is possible that such an applicant would become certain bf his vocation during postulancy or noviceship, but it seems more prudent, when such a doubt is known, .to postpone his acceptance until it is solved, and meantime to encour.age him to'pray and consider the matter more maturely. It is evident that such a firm decision to enter the religious state is the result of grace. "You have not chosen me, but I have chosen you" (Jo. 15:16). This is the essence of religious vocation, and it is clearly its supernatural aspect. Directly, therefore, psychology, which can touch only the natural, has nothing to do with this aspect. of vocation. Yet,. indirectly, even here, it may have something to contribute. Canon 538 indicates that the candidate for the religious life must be inspired by a "right intention." This requirement expresses in another way what has already been discussed. If the intention to enter religion has been formed under th~ influence of grace, it will be a right intention. Therefore, no purely natural motive will suffice, such.as disappointment or disillusionment with the world, or per-sonal happiness, or security; or the desire to escape an unhappy home situation. On the other hand, theologians allow that ar~y super- 293 WILLIAM C. BIER Ret~iew for Religious natural motive will suffice, for instance, the desire, to save one's soul, or to work for the salvation of others, or to serve God more per-fectly, or to render salvation more secure. It is at thi~ point, it would seem, that psychology can enter to make a contribution. Human motivasion, we know now, is a much more complex affair than was previously suspected. Our motives are seldom simple, and seldom single. Conscious motives can sometimes serve as a cloak for hidden and undetected tendencies. In the case of the motives inducing a person to apply for admission to the religious life, it will seldom happen that they are pur~ly supernatural. Natural motives invariably enter as well. What seems to be important, how-ever, is that the dominant motives should be supernatural. Granted that in the.concrete the total motive force will bepartly natural and partly supernatural, the more dominant the role of supernatural motives, the more assurance there would be that the call was truly from God. Let us illustrate the point mad~ here by an example. " Suppose a spiritual director, on inquiring why a girl wants to consecrate her virginity to God, were to discover that it is because she finds things of the flesh repugnant. Marriage would be abhorrent to her, and if ¯ the attraction to the religious lifewere in fact nomore than an adjust-ment to such a psychic inhibition, it would scarcely be genuine. Prob-ably, such a girl would have combined this fundamental motive force with some supernatural intention, but the question is how dominant, and hence how genuine, would a supernatural motive be in such a case? Would it be any more'than a case of self-deception? I can conceive of a director telling sucha young girl to thank God that she feels that way, because she is thus freed from many temptations against chastity. Yet such advice, I think, would be highly questionable. It is true, of course, that such a person would have little or no difficulty with the material observance of chastity, but absence of sin or conflict.is not a proof of virtue. In such a case the brake applied to prevent sin is not the regulating influence of rea-son, which would be the basis for virtue, but is an inhibition of the psychic order. It is God's plan that sex should be attractive, not repugnant, and it is clear from the words of Christ (Math. 19:12) and of St. Paul (I Cor. 7:6-9) that the invitation to the counsels implies.a sacrifice. The girl who finds sex repugnant has no sacrifice to make in dedicating her virginity to God. The suitable candidate for the religious life is not one who is incapable of marriage, but one 294 November, 1953 PSYCHOLOGICAL TESTING who freely surrenders this good for a greater. There is a further consideration in a case of this kind which should not be overlooked. The repugnance felt toward sex expression is, as we have presented it, a psychicinhibition. It is due to some psycho-logical twist or other. Suppose, "perhaps after some years of religious life, that this twist is suddenly straightened out--a not inconceivable happening. Once the psychological brake is removed, the person may, for w.ant of virtue, be defenseless against a passion whose existence she never suspected. Could it not be that something similar to this is the explanation of some of those particularl~- puzzling defections after years in religion? The masters of the spiritual life have always recognized the pos-sibility of self-deception in the service of God, and modern psychol-ogy tends to re-enforce their warnings by supplying instances of the subtle ways in which uncon'scious and undetected influences may in-sinuate themselves into human motivation. When such happens in the case of vocation, the good will of the applicant is not in ques-tion, but the genuineness of his vocation.is. He is, in this supposi-tion, deceived himself, and be may quite easily deceive others. The manifestation of virtue is sometimes ambiguous, and what externally passes for virtue may actually be no more than a cover-up for a psychological problem. Natural submissiveness and deep-seated inferiority can ~asily pass for humility, overly-conscientious strivihgs for perfection can, as a matter of fact, be no more than psy-chological defenses against fear of criticism and inability to tolerate failure, while genuine apostolic zeal is not always ea~sy to distinguish from a paranoid discontent. The discernment of spirits is sometimes difficult, and we have the scriptural warning: "Dearly beloved, be-lieve not every spirit, but try the spirits if they be of God" (I John 4:1). This admonition seems to be particularly pertinent in the matter of the discernment of vocation and especially with respect to. the motives prompting the applicant to apply for admission to reli-gion. It would surely be excessive always to question o~ur conscious motives and to see in them nothing but disguises for hidden tenden-cies, but it must be acknowledged that conscious motives are some-times deceptive, and that the dominant motives for our actions are not always the ones which consciously move us. Unconscious fear of contact with the world, for example, may be concealed by perfectly orthodox motives such as contempt for the world and desire of per-fection. For a long time the individual's actions may seem to be in- 295 WILLIAM C, BIER for Refigious spired by these traditional motives, but it may eventually appear that ~hey were in fact but the effects of neurotic tendencies. Where uhcon-scious factors are at work common sense is hardly sufficient for the discernment of vocation, and the eye of the expert, is needed to detect a latent neurosis artfully Concealed behind normal behavior. External Vocation ~ ~ Let us pass now from internal vocation where psychology has but a limit.ed and indirect contribution to make, to external vocation where its contribution is more direct and more extensive. By external ¯ vocation, as previously mentioned, St. Thomas meant the acceptance of ,'i candidate by a legitimate superior. Thus external vocation com-pletes and perfects the internal call essentially determining it to this particular institute. It is evident that before an applicant can be accepted a judgement must be made on his suitabil!ty for the religious life. Some one must 'pass on such firness, and ultimately this decision is the responsibility of the religious superior. The internal call is always subject to the possibility of self-deception, and finds a certain confirmation, there-fore, in the judgement of suitability passed by a competent superior. The junction of the two gives vocation to the religious life in the concrete. Suitability for the religious life might be treated from various-points of vie~v, but for the purposes of the present discussion it will be considered under qualities of body and mind, which in the words of Canon 538 render the individual "fit to bear the burdens of the religious state." A certain level of physical well'being is required for the exercise of religious life, and it is co~nmon practice, to require of applicafits a doctor's certificate of good health. Pertinent to the present discussion, however, is the fact that mental health is no less necessary for religious life. The idea of "mens sana in corpore san&' (a sound mind in a sound body)' seems to be a p~oper estimate of fitness f?r life in religion. The Contribution of Psychological Tests There would be no real disagreement, I think, on the fact that certain psychological qualities are required in a candidate for the reli-gious life. What these qualities are might be diff,erently expre.ssed as maturity, balance, stability, control, adjustment, but there is at least agreement that some over-all psychological integrity is needed. It might even be clearer and there would, perhaps, be even greater agree- 296 Nouernber, 1953 PSYCHOLOGICAL TESTING ment if the propositi6n were put negatively: certain psychologic.al conditions render an applicant unsuitable for the religious life. Con- .sequently no .superior can accept a candidate for religion without making some judgement of psychological fitness. The trouble is that such a judgement, necessary as it is, is frequently superficial and hap-hazard, because the basis for a more adequate judgement is not avail-able. Here the psychological examination of candidates can enter to make its contribution. Such an examination can offer a more ade-quate foundation for the estimate of psychological suitability which must be made. It may be valuable to point out thus early in the pre~ent discussion that the psychological testing of candidates is new only in its methods; not in its p.urpose. Its function is traditional and inescapable: namely, ~a judgement on the psychological fitness of the applicant. The psychological' examination has a function to perfwor~mth " " respect to all candidates. With the greater n~amber of them its func-tion will be negative hnd w. ill consist simply in affirming the fact that th'ey are psychologically suitable, i.e., that no psychological fac-tors are in evidence which would antecedently make it impossible for them to bear the burden of religious life. Even though the contribu' tion here is negative, it is not to be despised for it is precisely what is needed, namely, a clean bill of mental health. It should be noted that such immunity at the time of application is no necessary guar-antee that psychological difficulty ~might not subsequently ,,develop, any more than the assurance of physical health at the time of entrance is a gua.rantee against subsequent ill health, bht at the time it repre-sents what is needed and is sufficient. With ~espect to the remaining candidates the psychological exam-ination, we assume, will show positive results. Sometimes these re-sults will be extreme, for serious mental disorder cannot be a priori excluded in candidates for the religious life. .In this connection, the work of Father Thomas Verner .Moore on the. rate of insanity in priests and religious2 is pertinent. This ~tudy appeared in The Ec-clesiastical Review for 1936, and still remains the only published work on th,e subject. In connection with the investigation, Father Moore contacted all the Catholic and non-Catholic state and .private sanatoria and asyla for the insane in. the United States. On a basis '-'Thomas Verner Moore. "Insanity in Priests and Religious. Part I[ The Rate of Insanity in Priests and Religioi~s." The Ecclesia t;'ca! Reoic~', 95 (1936). 485- 498. : 297 WILLIAM C. BIER Review for Religious of his returns, Father Moo~e reports the following figures for the year 1935. The ratio per 100,000 population was as follows: for priests 446; for sisters 485; for brothers 418: for the ge,neral popu7 lation 595. He found a notable difference between active sisters with a ratio of 428 and cloistered sisters with a ratio of 1034. On a basis of these findings, therefore, the rate of insanity among priests and religious is less than it is among the general population, but the rate for cloistered sisters is more than twice what it is among the popula-tion at large. One additional point is worth noting. Although it is true that the rate of insanity among priests and religious is less than for the general population, this result is due to the fact that syphilitic types of insanity are almost completely absent among priests and re-ligious. If the latter were eliminated from the figures for the general population, the rate of insanity for priests and religious xvould rise above that for the population at large. One might be tempted at first sight to interpret these figures as meaning that religious life makes reore demands on psychological stability than life in the world, with psychological breakdown conse-quently more frequent. Although there is truth in this interpreta-tion, Father Moore is of the opinion that a more important factor in producing these results is the attraction exerted by the religious life upon certain pre'-psychotic personalities. Schizophrenia, for example, is by far the most frequent psychiatric disorder among institutional-ized priests and religious; and there can be no doubt that a consider-able number of pre-schizophrenic personalities are attracted by the retirement and seclusion of religious life, and of the contemplative life more than the active. Their schizophrenic tendencies blossom out into a full psychosis in religion, but they would undoubtedly have done so just as xvell had these persons remained in the world. Outright psychosis among applicants for the religious life is hardly to be expected, but pre-psychosis and incipient psychosis is ~ problem, as Father Moore's findings and fundamental interpretation indicate. Now, the essential point in term} of the present discussion is that pre-psychosis is not likely to be discovered in an applicant for the religious life, apart from some special testing procedur~ designed to reveal it. Sufficient proof of this statement is found in the number of such persons who secure admission to religious life. As indicated above, cases of severe mental disorder among appli-ca, nts for the religious life are relatively rare, nor do they offer too great a difficulty in evaluation. In such cases the picture is unequivo- 298 Not~erober, 1953 PSYCHOLOGICAL TESTING 6al, and upon examination the applicant is found to exhibit such a wealth of psychopathology as to be clearly unsuitable. There is, however, a larger number of cases in which the degree of psychologi-cal difficulty is considerably less. The evaluation of such cases is more difficult for two fundamental reasons: (1) because the degree of disorder being less it is more difficult to detect; and (2) because it is more difficult to predict the extent to which the disorder is likely to render the applicant incapable bf bearing the burdens of the religious life. It is evident that the reference here is to neurosis in 'general and to the milder forms of mental difficulty which wduld not even qualify as neurosis. Neurosis, referring in general to the non-psychotic forms of mental difficulty, is a broad term, and I am inclined to think that most responsible and informed persons would be reluctant to say that the presence of neurosis, ipso Facto, would render an applicant un-suitable for the religious life. The presence of neurosis would un-questionably create a presumption of unsuitability, but the latter might yield to the contrary fact in a given case. What then is to be taken as the norm? I would, suggest that we might distinguish 'on the basis of the kind of neurosis. It is beyond question that there are certain types of neurotic difficulty which would almost surely be accentuated by the demands of religious life, and it would be my suggestion that the presence of a neurosis of this type would render the applicant unsuitable. At the present time I would prefer to leave open the question as to whether there actually are any neuroses of the second type, i.e., which would not be aggravated by the requirements of life in religion. As an example of a neurosis the presence of which would likely preclude acceptance into' religion, I would mention hypochondriasis, an abnormal pre-occupation with bodily health. This tendency, as is well known, can grow into an exclusive pre-occupation leaving the individual with little thought or energy for religious observance. In its milder forms it s.imply interferes with ~ommunity life and regular. observance; in more advanced stages, it renders the individual com-pletely incapable of foIlowing religious routine. Experience quite well attests that the introspection of the religious life develops a cer-tain number of hypochondriacs as it is, so that the expectation seems justified that this life would aggravate such tendencies if they were already present at the time of admission. An even clearer example, to my mind, of the kind of neurosis the presence of which would 299 WILLIAM C. BIEP~ Re'view [or Religious render an indi~cidual unsuitable 'for the religious life, would be an obsessive-compulsive neur6sis, which manifests itself .in the moral sphere as scrupulosity. I have referenc~ not to an isolated instance of scrupulosity in the life of an applicant, but to scrupulosity of suffi-cient duration to have become habitual. Such a state is aggravated 'by the additional duties of religious life, by the continual self-exam-ination which is an iodispensable condition for progress t~ward reli-gious perfection, andparticularly by the obligation of the vows. In its milder forms, scrupulosity impairs efficiency, in prayer no less than in apostolic work. In its severer manifestations, it makes prayer and religious observance a torture, and any substantial measure of pro-ductive work an impossibility. Attitude to be Assumed in Doubtful Cases In connection with the matter just .discussed, a question arises which must be faced directly, and it is this: do we not go too far in excluding applicants with neurotic tendencies? Would it not be more in accord with the spirit of Christ. and the Church to accept them and to leave something to the healing effect of God's grace? In answer to this sort of a question, I would like first of all to. point out that psychological testing is finished, its work complete; its contribution made, when it has ascertained the facts, in as far as it is possible to ascertain them in the case of the applicant, and has put these at the disposal of the superior. It then becomes the superior's responsibility to act upon the facts as seems best, and, in view of them and all other available sources of information, to accept or to reject the candidate. A prudent superior will not come to a decision', of course, without taking the matter to prayer. Indeed everyone con-nected with the discernment of a vocation must pray; the applicant himself must pray, his director must pray, and the superior who acts on his application must pray. The Gospels tell us that Our Lord spent the .night in prayer before choosing the Apostles. The example. of saints teaches us that we should pray in such an important deci-sion, but also work. It was it. Ignatius' advice, for instance., that we should .work as if the entire l)utcome depended on us, buy pray as though the entire outcome depended on prayer alone. Such advice seems particularly apposite in the selection of candidates. In this case, the importance of the matter requires that the most adequate possible investigation be made, but ultimately such s~lection depends upon a judgement of the superior. This judgement should be founded in fact--as far as it is humanly possib, le to discover the truth--and 300 Noaeraber, 1953 PSYCHOLOGICAL TESTING should be illumined b'y grace, in as far as it is possible to invoke the divine assist~ince through prayer. Even when we have proceeded in: the manner indicated abo,~e,.the decision still remains difficult, for we are attempting in such cases just ¯ about the most difficult task in the .world, namely, to predict the interplay of divin'e grace and human freedom. "If the human mind,'r says a distinguished French contemporary, "cannot probe this mys-terious interplay +yen after the event (for when someone leaves a re-ligious institute it is often impossible to tell.whether it was through infidelity to a. real vocation or simply due to the late discovery that there was no vocation at all) still less can it see it~beforehand.'''~ We are compelled .humbly to admit that there are and will continue to be a certain number of cases which cannot be avoided, but there are others which, with a gr.eater expenditure of human effort and l~ru-dence, could be avoided. Such" is our task. When there, is, doubt about the psychological s~itability of can-didates for the religiou~ life, I would offer it as a general principle that we should be severe rather than lenient in admitting. My fun-damental reason for this recommendation is that the religious life demands more than ordinary psychological stability for. its practice. In the vows, which constitute the essence of religious life, man makes of himself a holocaust to God. owe speak also of the martyrdom of the vows. It is true that "holocaust" and "martyrdom" are meta-phorical expressions in this context, but they serve to emphasize the demands made of human nature in the practice of the religious life, " demands which are to a considerable extent psychological. Certainly the number of psychological satisfactions available to religious are considerably reduced over those possible to people in the world, while the occasion~ for frustration are greater, due to the surrender of deep human wants through the vows of religion, and by reason of the demands of day-by-day community lif~. Hence there is required more than the usual amount of psychological stability and maturity in a religious, and it would seem, therefore, to be imprudent to accet3t in religion applicants with distinctly less than the normal amount of psychological integrity. A further point seems worth) of note in this connection. The attitude is sometimes assumed that doubtful candidates should be ac-cepted in religion because religious life wotild benefit them more than 8A. Pit, O.P., "Unconscious Attraction to the Religious Life." Religious Life: H Vocation. Westminster, Maryland, Newman, 1952, p. 110. 301 WILLIAM (~. BIER Reoiew fo'r Religious it would some better individuals who are less in need of helps reli-gion would prgvide. A ~lightly different way of putting this same objection would be to say that if there is a doubt, we should give the ,applicant the benefit of the doubt. We assume that the doubt is a positive one, i.e., one in which there are positive .reasons for ques-tioning the suitability of the candidate. ¯ In such cases, I do not think that the general principle that the applicant should be given the bene-fit of the doubt is the correct one. It must not be forgotten that the religiouscommunity has rights as well, and it .seems a more funda-mental principle that the good of the community should prevail over the good of an individual, particularly when the latter is not yet a member of the community, as would be the case of an applicant. The doubtfully suitable applicant--if indeed the doubt is well founded--is likely to prove to be a problem from the very day of his arrival in the novitiate. If such is the case, he will require a dispro-portionately large amount of the novice master's time, to the detri-ment of the other novices who would profit more from his counsel and direction. Furthermore, psychologically unstable and neurotic individuals are difficult to live with, and it seems really inequitable that such persons should be permitted to enter and to. disrupt the peace and harmony of community life. One such person can be a thorn in the side of an entire community,, as experience very well at-tests. In God's Providence we shall always have enough 'difficult members of the community to make religious~life a source of virtue and sanctification, but it seems quite another thing knowingly to ¯ contribute to the difficulties of religious life by admitting psycho-logically unsuitable persons. Finally, there is always the distinct possibility, if not probability, that the defiaands of religious life will increase the difficulties of psychologically unstable persons to the point where they will ultimately be compelled to leave religion (and the institute may consider itself fortunate if the p}oblm can be solved in this way), or else they will have to be removed from the commun-ity and institutionalized. The latter can be.a tremendous financia'l burden to a c~mmunity, an, d it would seem an unjust one when the likelihood of such an eventuality could have been foreseen at the time of admission. It might be felt by" some that when there is doubt about the psy-chological suitability of a candidate, he should be admitted with the expectation that his inability to adjust to religious life would soon become evident to him through the actual attempt in a way which he 302 Noaernber, 1953 PSYCHOLOGICAL TESTING would never have been able to accept beforehand, and that he xvill in consequence voluntarily leave. The expectation of k, oluntary with-drawal in a case of this kited is not well founded. Even for the psy-chologically well-integrated and mature personality, readjustment to life in the world is difficult and the courage required to face the un-asked questions of family and friends is considerable. Ability to measure up to such demands is not realistically to be expected of one whose difficulty is weakness precisely in this area. Furthermore, it is assumed that the individual is suffering from personality or emo-tional disorders, and one of the main characteristics of such difficulties is a lack of insight on the part of the individual into his condition.' Hence, if the disorder" increases to a point where the individual should leave, insight is likely to decline as well, so that it is not to be ex-pected that the individual will leave voluntarily. I return, therefore, to my earlier proposition that it is a mistaken charity to accept doubt2 fully mature and questionably stable individuals into religion. In concluding the'present article I should like to refer to two quotations which seem to me to re-enforce the viewpoint presented. The first arises out of*the symposium on religious vocation held in France during the summer of 1949, and consists of the following expression of experience on the part of a religious superior: "Experi-ence has taught us one thing, and that is that when there is a doubt about any.one in the novitiate it is n~arly always confirmed later: the situation does not improve. There may be exceptions but they are few and far between.TM I would simply suggest that, under adequate investigation, we can move the process back one step further, and speak about the doubtful applicant, but that the principle remains the same. The second quotation is from our late Holy Father, Pope Pius XI, xvho expressed himself on the severity to be exercised in admitting candidates to the religious life. The occasion was an audience granted to the Capuchin general chapter after the election of Very Reverend Donatus de Welle as Minister General in June I938, at which time the Pope spoke in part as follows: "This recommendation, for which we take full responsibility, ought to be regarded as a father's instruction to his children, based simply on a desire foi the well being of all religious families. And the instruction is this: Be severe. These may be hard words but they~ 4"An Enquiry about Vocation" in Religious Life: II Vocation, Westminster]Mary-land, Newman, 1952, p. 83. 303 WILLIAM C. BIER are p~ompte~t by love, for true love, love worthy of our L.o~d's' friends, can be satisfied with nothing short of the truth . We are not alluding merely to severity of discipline, in general, but first and foremost to the seyerity v,;hich ought to be shown in accepting postu-lants. If ariyone tells you that there is too much sev.erity even now, we authorize you to reply that the Pope wants it to be that .way, be-cause he clearly sees the, need of it, in virtue of his position and.re-sponsibilities, the more so as Providence has granted him a pontifi-cate of some length and thus allowed him to acquire wide .experience in this field. Indeed, if the religious life is to be kept in all its splen-dour there must be severity, particularly with regard, to vocations, because although divine grace helps nature it does not destroy iF; the necessity fordoing battle remains, and in the religious life the stakes. are higher . "It is no exaggeration to say that whenever people unite to form a group, even in small numbers, deterioration occurs. We learn.this from experience. This does not mean that a religious family ought therefore to reduce the number of its members; quite the contrary-- the tendency should always be to increase. But it should see that its members are carefully chosen, like picked soldiers. This is a difficult task, but essential.~ When a number of men join together in some enterprise, their good qualities, and particularly the highest ones, do not become common property; each man keeps his own. Their weak-ness and. bad qualities,I on the other hand, add up and merge to-gether . " These words, coming from so high an authority, speak for them-selves. The purpose of the present article has been to demonstrate the ~)roposition that psycl~ological testing has a function to perform in theselection of candidates for the religious life, and that such,a pro- . gram is in keeping with the spirit of religious vocation as understood in the Church. The theoretical desirability.of such a program is one thing, its practicality is another, arid the latter question will be con-sidered in a second article. OUR CONTRIBUTORS JOSEPH F. GALLEN is professor of canon law at WoodstockCollege, Wood-stock, Md. HILARY R. WERTS is superior and a professo.r of moral theology at Alma College, Los Gatos, Calif. C. J. McNASPY, an authority on ~cclesiastical music, is on the faculty of St.'Charles College, Grand Coteau, La. Information on WILLIAM C. BIER is given in the prenote to his article. ' 304 \ The F:ucharis :ic Fast: Hilary R. Werts, S.3. THE. new and mitigated law of the Eucharistic fast contained in the Apostolic Constitution, Christus Dorninus; and the accom-panying Instructibn of the Holy Office, whose translations were published in this REVIEV~, last March, is a generous concession of our H01y Father the Pope who wishes to make more humanly possible the frequent and even daily reception of Holy Communion so.much recommbnded by Blessed Pope Pius X and his successors in the chair of Peter. In pro.mulgating the new law His Holiness urge~ bishops and priests to take advantage of its concessions to exhort the faithful to more frequent reception of'the Blessed Sacrament. Religious who have much contact with the faithful in schools and hospitals will find many' opportunities for their zeal to promote frequent Com~ munion by expla.ining this law'and leading people to use its condes-sions. For this purpose it is necessary that they have a clear under-standing of the conditions for the.application of these concessions. It is hoped that this article will help to this understanding. The former law for the Eucharistic fast is retained except for the particular conces~ion~ "granted in the new law. The first concession is that water does not break the fast, Water may now b.e taken at any time by anyone, right up to Communion time. The Eucharistic" fast is no longer concerned with water, and abstinence from it can no long, er properly be called fasting, though it may be an act of mortifi-cation ¯ Water here means plain water, that is, water without the admix-ture of'any other substance whatever. Water as it is found in natural conditions is plain water, even.though it be mineral water from a mineral spring, Qr ocean water with its content of salt. But minerals or salt may not be added artificially to the water that is permitted before Communion. How,ever, the chemical additions to our city water su'pplies are not to be considered, f6r otherwise we would have no water available to drink and the change in the law would be meaningless. Aside from the permitted water, the Pope confirms the former law and says that it must be observed by those who are able to do so. But this does not mean that those who c.ome under the conditions of the new concessions must worr, y as to whethe, r or not they should use .305 HILARY R. WERTS . Revieu~ for Religious them. Norm I of the Constitution says: "The law of the Eucharistic fast, to be observed from midnight, continues in force for all those who do not come under the special conditions, which We shall set forth in this Apostolic Constitution" (italics supplied). Hence there is no requirement that those who come under the concessions should rather fast from midnight if possible. Norm II of the Constitution makes concessions for the infirm. They may, without any time restriction, take something by way of drink or medicine. They may take non-alcoholic liquids and they may take medicine in either liquid or solid form at any time before the celebration of Mass or the reception of Communion. The ini~rm who enjoy this concession are either those who are sick, or thos.e who are infirm because of age. For the sick, no kind or length or degree of gravity of sickness is specified, but it is required that the infirmity be such that it is difficult to observe .the fast from midnight. The difficulty need not be extraordinary; a moderate diffi-culty will suffice. If an infirm person who desires to communicate would omit Communion because of th~ fast from mid.night, then surely he finds this fast too difficult. For example, influenza, stom-ach ulcers, diabetes, asthma, the ills of pregnancy, may be presumed to make fasting from midnight difficult. Any sickness in which the doctor recommends nourishment before Communion, or in which re-covery would be delayed by fasting, or any infirmity which causes the feeling of weakness unless nourishment is taken will suffice to permit liquid nourishment before Communion. Insomnia, severe headache, high or low blood pressure, distressing ~ough, rheumatism, arthritis, a bad cold, hay fever, may frequently make fasting rather difficult, ahd permit liquids. Some kinds of infirmity may last for a long time and permit .liquids daily before Communion; others may be tran.sitory and cause difficulty only for a day or a few days and these latter equally suffice for the use of the concession whenever ~hey occur. Since a moderately serious difficulty in fasting is required for the use of this concession, there are cases of infirmity in which the con-cession may not be used because the fast is no more difficult in these cases than it is for ordinary healthy persons; e.g., a person who has weak eyes or is blind, one who has lost an arm or leg, will have no fasting difficulty arising from his infirmity Unless other circumstances enter into the case. The difficulty in fasting required in order to permit the infirm to 306 November, 1953 THE EUCHARISTIC FAST take liquids before Communion is, according to some commentators, also required in order to permit them to take medicine. However it seems to me that a close reading of the Instruction (n. 1) reveals a distinction between liquid nourishment and medicine. There are two clauses, one concerning liquids, which are permitted fi~nder the con-dition that fasting is difficult; the other cgncerning medicine, which is permitted under the sole condition that it is real medicine. Thus [ conclude that a person with a headache, even though it is not severe enough to make fasting difficult, would still be permitted an aspirin before Communion because he is sick and aspirin is real medicine. ¯ It may happen that someone feels well on rising, but knows from exi~erience that if he fasts until he receives Communion, he will be-come ill. In this case be may take medicine or liquid under the con-cession for the infirm, in order to avoid the sickness. Sometimes a person's sickness is due to his own fault, as when one is ill the morning aft, er an evenir~g of overindulgence in food or d~ink. Nevertheless, he .may use the'concession for the sick, sup-posing that he has the .proper dispositions of body and soul for the reception of.the Blessed Sacrament. We may now examine more .in detail what is meant by liquids and medicines. The liquid permitted to the sick before Communion is anything that can be pour,ed and drunk, except alcoholic bever-ages. Thus milk, tea, coffee, broth, fruit juices, soft drinks, and. heavier liquids like egg hog, milk shake, creamed soup and raw or lightly boiled eggs. The liquid may have some° undissolved solids as lo.ng as it remains a potable liquid; e.g., broth with some bread or cracker crumbs, cereals such as cream of wheat or corn meal when diluted with suffici,ent milk to make them drinkable. But all alco-holic beverages, even with low alcoholic content, are excluded after the midnight preceding Communion. Medicine, either liquid or solid, is permitted so long as it is real medicine, and not merely something nourishing or agreeable. True medicine is somethi,ng curative, palliative, or preventive. Any medi-cine prescribed by a doctor is a true medicine, but there are also many substances that are known to be medicine and used without a pre-scription, such as aspirin, sleeping pills, cold remedie~, etc. Commen-tators dispute whether medicine containing alcohol is permitted. It may safely be said that alcoholic beverages may not be used medici-nally before Communion, but a real medicine, even if it contains alcohol, may be used. This accords with the wording of the law, 307 HILARY R. WERTS ° Review for Relioious and the law hardly requires that a sick person know the chemical con-tent of his medicine, or° be prevented from Communiofi because he must take medicine containing some alcohol. We may also note that some things which are ordinarily considered food and not medicine may in certain diseases be real medicine with curative or preventive value. Thus sugar is prescribed for diabetics who have an insulin reactidn. This concession of the use of liquids and medicines for the infirm is granted to priests or rion-priests, and to p~iests for the reception of Communion or th,e celebration of Mass, and applies whether the ¯ Mass or Communion is in the morning or in the evening. The liquids or medicine may be taken once .or several time~ after midnight, and in any quantity. The use of this concession is not directly open to all the infirm, but those who are not priests are required to first consult a confessor, that he may judge whether they may use the concessio~a. This con- ¯ sultation is required in every case, but need be made only once ,for a given cause of infirmity, and the advice of the cQnfessor maY be fol-lowed as long as the infirmity continues, even if it be life-long. When the infirmity diminishes, as during convalescence, the c6ncession may still be used until it is clear that the infirmity no longer makes fasting difficult. . The time'fo[ this consultation is any time before Comm~ion. The confessor's advice is not required to take liquids or medicines. The advice is required for Communion after having taken these things, and so .it may be asked after taking them ~but before receiving Communion. The gravity of the obligation to consult a confessor is discussed by commentators, and some hold that to use the concession without consultation would be to viOlate the law of the Eucharistic fast and commit a grave sin. Others say that a person who is sure that his case comes under the conditions of the concession would sin'venially by disobedience if he were to omit the consultation and rceive Com-munion; and that in an extra.ordinary case, when it is impossible to. consult a confessor, he could use the concession without consultation. This opinion may be followed unless the Holy See ~olves the question otherwise. Of course, if a person were not qualified to judge the matter, he would sin at least, venially b,y acting imPrudently. There is"also some discussion about the confessor who is t6 be consulted. The strictest o.pinion is that he must be a priest who 308 November, 1953 THE EUCHARISTIC FAST could h~re and now hear the confession of the one consulting, and this would be required if the advice were sbught in confession. But the law does not require that the advice be sought in confession. It may be asked in private consultation outside the confe~si6nal and, according to atenable opinion, from a priest who can hear confes-sions somewhere, even though he .has no faculties to hear confessions in the place of the consultation or of the person consulting. Certainly no one but a priest may give the required advice, though teachers and others may explain the requirements to their charges. Since the advice of the confessor may be asked out of confession, it follows'that it may be asked in personal interview, by phone or by letter, or by an int.ermediary,such as a parent or other relative, a Sister or nurse in a hospital, a teacher, etc. The advice is personal and in-dividual and could not be given to a large group together, such as Ill the people attending Mass; but.if there is a group in which the con- "fessor knows that all those present have the same reason for the use of the concession, he could advise the group together, as when all the nurses present are on night duty, or all the people present must make a long trip to Mass, and thus come under the concessions to be seen later. As seen above, a person who is not a priest must consult a con- . fessor before using the concession for the sick (and also the conces-sions to be seen below). Must the sick priest also consult a confessor before using this concession to receive Communion or to celebrate Mass? "A~ first sight the law seems to requlke this, and some com-mentators thus interpret the law., But many, i~ncluding some who are connected with the Holy Office in Rome, say that the sick priest need not consult a confessor. This seems reasonable, for if the priest can decide for others, he should be able t9 decide ~or himself. With-out entering into all the arguments, it might be well to consider one point, The Instruction of the'Holy Office concerning the sick (n. 3) says: "Priests who are ill., may likewise take advantage of the dispensation." The word likewise is a translation of the.word pariter, meaning "likewise," "in the same way." Many'commenta-tors r~fer this word to what has gone before, and understand the law to gay that priests may use the dispensation in the same way as the faithful, that is, .after consulting a confessor. It seems to be as well or even better to refer the word to what follows, and understand the sentence to mean that priests are given permission to .use the dispen-sation as well for celebrating Mass as for receiving Communion, 309 HILARY R. WERTS Review for Reliqious which is a new and very noteworthy concession, emphasized by the word pariter. The next concession is for priests in circumstances other than sickness which make fasting difficult. Three specific causes of diffi-culty are set down and the concession is grant.ed to piiests in these circumstances, without the need of consulting a confessor, and even incases where the pri, est couId fast without difficulty. The three causes are exclusive, and the concession is not to be extended to other circumstano~s, but actually the three given causes cover most of the difficult cases. The first cause is the late hour of celebrating Mass. The hour is defined as nine o'clock in the morning. If a priest celebrat,~s Mass after this hour he may take non-alcoholic !iquids as explained above, up to one hour before the beginning of Mass, and may take them as often as he wishes. The time in this case must be measured mathe-matically. There must be a full hour of fasting before the beginning of Mass. And the Mass must start after nine o'clock. If the priest leaves the sacristy promptly for a scheduled nine o'clock Mass, it will be after nine when he begin? the Mass at the foot of the altar with the sign of the cross, and he is a proper subject for this concession. When a priest is celebrating more than one Mass, and one of them is after nine o'clock, he fulfills the cbndition and may us~ the dispensation by taking liquids any time after .midnight, and therefore before his. earlier Mass, but he must observe the prescription of fasting from the liquids for one hour before each Mass. Thus if he celebrates at eight and nine o'clock, he could take liquids before seven o'clock; if he celebrates at six and nine o'clock, he could take liquids before five and again after the first Mass but before eight o'clock. The second cause which allows priests the use Of liquids up to one hour before the beginning of Mass is heavy work of the ministry done before Mass. No exact definition of this work is given, but in view of the definition of a late hour given above, and of a long jour-ney given in the next cause, it would seem safe to say that one hour or more of concentrated work, such as hearing confessions, taking~ Communion to the sick, preparing a sermon, participating in solemn ceremonies, and the like, would allow the concession, but not an hour of puttering at odds and ends while waiting for Mass time. The third cause permitting liquids to the priest up to one hour before the beginning of Mass is a long journey, before Mass. A long journey is defined by the Holy Office as a distanoe of a mile and a 310 November, 1953 THE EUCHARISTIC FAST quarter on foot, which is a walk of about 20 or 25 minutes. If transportation is used, the distance must be greater in proportion to the kind of conveyance, the d!fficulty of the road, and the condition of the traveler. The inconvenience of the trip by conveyance should be equivalent to the inconvenience of a walk of a mile and a quarter. For a healthy person and a good road, it would seem that about forty minutes by car, or thirty minutes by bus, or twenty minutes by bicycle, would be a long journey in the sense of this law. Where the road or the weather is bad, or the person old or unwell, this distance may be shortened proportionately. Since water no longer breaks the fast, it is noted that a priest celebrating more than one Mass may take the ablutions in each Mass, but using only water except at the last Mass. However, the Holy Office makes an exception to this in the case of Christmas and All Souls Day, if the priest celebrates three Masses on these feasts without interruption. In this case he should observe the rubrics of the missal which require the omission of the ablutions in the first two Masses. If on these two days the priest should take the ablutions with water, he would not be breaking his fast but he would be violating the rubrics. The Holy Office says that if the binating or trinating priest in-advertently takes wine at the ablutions of a Mass before his last one, he may still celebrate the subsequent Mass or Masses. Some commen-tators hold that this permission is granted only if the priest has some special need to celebrate the subsequent Mass, e.g. because it is a sched-uled Sunday Mass. But others say that the law does not necessarily mean any particular need for the Mass, and that the priest may pro-ceed with his Masses for no greater reason than his own devotion. It would seem that if the priest inadvertently took the wine ablu-tion into the chalice in his earlier Mass, and noticed it before con-suming the wine, he would not be obliged to dispose of it some other ~vay, but could consume it. However, if he deliberately took the wine ablution at Mass, not intending to binate, and later the need for another Mass arose, he could not celebrate again .unless there were sufficient need to allow him to celebrate after breaking his fast. But in view of the present mitigation of the law, one might be less severe than formerly in weighing this need. Having seen the concessions for priests who will celebrate Mass, we come to the concession for communicants. This concession, simi-lar to but somewhat different from the preceding, is the one which 311 HILARY Rz WERTS Re, view/or Reli~lious rules the reception of Holy Communion for all non-priests, even though they be religious or clerics in the major orders of subdeacon or deacon, and it also applies to priests who are to communicate rather than celebrate, as for example, priests who do not c~lebrate Mass on Holy Saturday. The concession is given for three exclusive causes of grave diffi-culty, namel~, fatiguing work ¯before Communion, late hour of. Communion, or a long journey before Commianion. The concession requires consultation of a confessor, as seen ~above for the infirm. When the" concession is allowed, the communicant may take .liquids as often as he wisheL from midnight until one hour b~fore Com-munion, and of course water at any time. No solid food,or alcoholic drink is allowed after midnight. Note that the hour is measured be-fore Communion, while for the celebrant we saw that it is measured before the beginning of Mass. The period of fasting must be a full hour and if in doubt about the exact time of Communion one must leave some margin Of time; or risk arriving at Communion before the full hbur is completed and thus be deprived of Communion, for there m'ust be no diminution of the hour. There are various opinions as to the application of the three causes of grave difficulty. One opinion requires not only the exist-ence of one of these three causes, but also the existence of at I~east a moderately grave difficulty in fasting from midnight for this particu-lar communica.nt, A second opinion holds that if one. of the three, causes exists, we may presume that it is actually difficult for any par-ticular person to observe the fast" from midnight, and so he should be allowed to use the concession unl.ess it is clear that fasting causes him no difficulty. A third opinion holds that the only difficulty required is the actual existence of one of the three given causes. For example, if one must make a long journey to church, he may be allowed to use the concession without inquiry as to the inconvenience he would suf-fer by fasting from midnight. TJae practical application of these¯ different opinions will be the same except in border-line cases in which the third opinion will cre-ate less anxiety in the confessor and the comrrluriicant than will the other two opinions. This third opinion has the fewest supporters,. ¯ but I adopt it'as the easiest to. apply and as defensible according to the meaning of the law. Although the tenor of the law is that it in-tends to relieve those who experience grave difficulty in fasting from midnight, it also states that there is grave difficulty in certain cases 312 November, 1953 ¯ THE EUCHARISTIC FAST given as examples. The C0n~titution also insinuates that some cir-stances which do not ~eem to be serious in a single case may have a serious cumulative effect over an extended period. Thus 'the Consti-tution says that the burden of a priest's Sunday ministry unques-tionably undermines his health; the conditions of work in the mod-ern economy and the conditions of modern living especially after re-cent wars have caused a general decline of health. The Constitution, norm V, grants the concession "because of grave incon.venience-- that is, because Of fatiguing work, or the lateness of the hour . or the long distance." (italics supplied), signif~ring that these three conditions are actually grave difficulties. The introduction to the ¯ Instruction says the concessions may be used by those who find them-selves in the particular conditions specified in the Constitution, which in this.concession are the three given causes. The Instruction states 'the concession to the sick conditionally,."if because of their illness~ they are unable without grave inconvenience, to observe a complete fast," signifying that illness may or may not be a cause of grave in-convenience. But in the concession to communicants who are not ill, it states directly that the three enumerated circumstances are (not rna~] be) causes of grave inconvenience. Furthermore, the spirit of these, documents is very lenient, considering a mile and a quarter as a gravely inconvenient walk and nine o'clock as a gravely inconvenient late horn:, if these are considered as.generally grave, there seems to be little room for a reasonable decision that in some.exceptional cases they are not grave. To draw a line betw,een grave and not grave in this matter seems to be practically impossible and the attempt to do so would lead to anxiety and scruples. So it seems to be in accord' with the meaning and spirit of this law to allow the concession to all communicants who are in one of thd three given circumstances, without trying to measure the gravity of the difficulty of fasting for each communicant. ¯ The first cause given, fatiguing work, is illustrated in the law by the cases of night workers in factories, ships or other transportation, ~hose who spend the night in the'service of the sick or as watchmen, and mothers who must perform domestic duty before going to Com~ reunion. The work may be an all-night occupatign, or it may be work done in the morning for a period long enough to make it fa-tiguing, or it may be work done during some part of the night with some sleep afterwards, as when a nurse is called at night for some emergency. An hour's heavy work in the morning would seem to jus- 313 HILARY R. WERTS Reuieto /:or Religious tify the use of the concession. Work done late in the evening does not seem to be ordinarily included in this cause, but .such work and even work done earlier might sometimes be so fatiguing that it would permit use of the concession. The law also mentions pregnant women,rand probably considers them subjects for the concession in-dependently of any work they must do before Communion, merely by reason of the pregnancy. The second cause is the late hour at which alone the communicant can receive. The late hour is not defined, but since nine o'clock has been defined as a late hour for the celebrant, it must also be a late hour for the communicant. Perhaps it was not defined because it maC/ happen that a time before nine o'clock will be a late hour for those who must rise very early. The Instruction gives the example of Communion in a place where a priest is not able to say Mass early because he must come from some distance, as happens when on.e priest has charge of two or more churches. Although the Constitution says: "The ,lateness of the hour at which alone they can receive," this must not be understood to mean that it is absolutely impossible to receive earlier, but rather that it is difficult to receive earlier, or there is some necessity for waiting until a late hour. The concession could be allowed to these: the parent who must care for the children while the other parent goes to an early Mass and then himself goes to a .later Mass; one who is awake until a very late hour at night and so needs to sleep late in the morn-ing; one who needs a late sleep on Sunday or a holiday to rest from his week's work; one who must choose a late Mass to keep peace in the family; the altar boy who is assigned to serve a late Mass, even if he could go to another earlier Mass; a worker who could.conveni-ently go to noon Mass down town but would find it inconvenient to rise early enough for Mass before work; some special reason for a late Mass, as when the bride and groom wish to receive at a late nup-tial Mass, or the family wishes to receive at a late Requiem Mass; and in general, whenever in view of the person's accustomed rising hour, the time of the first conveniently available Mass is relatively late. But one may not without some necessity freely choose the later of two Masses in order to be able to take liquids before Com-munion. A special case of a late hour, mentioned in the documents, is that of children who would have to go to church, communicate, and then return home for breakfast before school. In order to obviate this 314 Nooernber, 1953 THE EUCHARISTIC FAST difficulty, these children may take liquid nourishment up to an hour before Communion. It must be admitted that this concession is not without its own problems. Although a child could have a sufficiently nourishing breakfast made up entirely of liquids, still it might not be a satisfying breakfast for those accustomed to a more substantial meal, and the liquid breakfast might require that the child and hi~ family rise earlier than usual in order to finish it an hour before Com-munion time. From this case of the school child we may conclude that some-times the hour may be considered late because the available time be-tween Holy Communion and other duties does not permit the com-municant to obtain breakfast, readily after Communion. This may be the case not only for school children, but also for college students, and for people who work away from home and do not have conveni-ent time after Mass to return home for breakfast. The third cause which allows this concession is a long distance to travel to church. The distance in this concession is to be measured in the way explained above for priests, i.e., a mile and a quarter walk, or the equivalently inconvenient ride. Here again there must be some need for the travel. One could not choose a more distant church when there is a nearer one unless there was some fairly serious reason for doing so. Sufficient reason might be some special solemnity at the distant church, e.-g., the first Mass of a member of the family; a group Communion of a family or of the Holy Name Society or the Knights of Columbus; .an alumni or father-son Communion-group at a school; a baccalaureate Mass; the close of a M'ission or novena one has attended; but hardly the mere devotional desire to communi-cate in the distant church rather than in a near one. The final concession concerns evening Masses. These Masses are not directly permitted, but the local Ordinary may permit them on the days specified in the law, and he may permit them in all .the churches of the diocese, or in certain designated churches. He may also permit them in the oratories of religious. There must b~ some need for the evening Mass, for workers who cannot go to morning Mass, or for a gathering for a religious or social festivity such as a Eucharistic Congress, a Sodality Convention, a business, labor or scout convention, etc. The evening Mass may begin at four o'clock or later. Some have thought that an eoenin9 Mass differs from a night Mass, and have tried to assign the latest hour at which this Mass may begin as some hour earlier than midnight, but the law does 315 HILARY R. WERTS not ~eem to set a final hour at any time before midnight, and the hour may be defined by the local. Ordinary according to the need. When evening Masses are permitted, all are free t6 go to the Masses and to receive Communion, but no one may communicate twice on the same day, nor may the priest celebrate morning and evening of the same day unless he may legitimately binate on that day. Neither priest.nor faithful need consult a konfessor under this concession. The Eucharistic fast required for evening Communion is a fast "of three hours from solid food and one hour from liquids, and the time.is measured before Communion for the communicant but before the beginning of Mass for the celebrant. No hard liquor is allow~d ¯ after the preceding midnight.Light alcoholic beverages such as beer and wine are allowed in moderation, but only during a meal. Some commentators hold that these beverages may be taken at only one meal, even if the person ~ats two meals before a Mass late in the evening, But it may I~e admitted with other commentators that the law does not intend to exclude the use of these beverage's from any meal taken before evening Mass or Communion. This new law of the Eucharistic fast is a generous help for the increase of frequent Communion. Priests and other teachers of the faithful can use it effectively, as the Holy Father wishes, to encourage the frequent reception of the Blessed Sacrament, and the faithful should take full advantage of these concessions to increase their re-ception of the'Bread of Life in proportion to the greatlyincreased convenience of its reception. " BOOK NOTICI: Over twenty years ago Father Bernard Hausmann, S.J., first translated from the German a notable book on-the devotion to the Sacred Heart written by Father Christian Pesch, S.J., under the title of OUR BEST FRIEND. World War II and other causes kept the book out of print for some years. Now the publisher has reset the book entirely in very legible type. Its thirty chapters, each acom-plete unit in itself, offer ideal reading matter for daily spiritual reading during the month of June; or for the Fridays of the year. The central thought of this work, that Jesus is t, ruly our best Friend, contains the strongest possible motive for fervent practice of devotion to the Sacred Heart. (Milwaukee: Bruce Publishing Cc~mpany, 1953. Pp. 228. $3.00.) 316 Motu Proprio ,Jubilee C.J. McNaspy, S.J. ~IGH MASS ~nd possibly an added toothsome tidbit, at least for the choir, mark St. Cecilia's feast in many religious com-munities. This year is likely to see a fuller fe.stivity on No-vember 22, the golden jubilee of Blessed Pius X's Motu~Proprio on ¯ sacred music. 'Everything about'this famed document is rwell known to music teachers and chant directors, who often have had to flourish it in defense of their innovations or renovations. But this fiftieth anniversary may be a fit .occasion for all religious, however unmusical, .to recall what the Church has to say about her own music. If the Motu Proprio were a dead letter no one would take the trouble to commemorate it. Blessed Pius himself saw to it that this would not easily happen by enshrining his prescriptions in tt~e pre-paratory draft of canon 1264. His immediate, successor, Benedict XV, not long after stated: "We do not wish that the lapse of time should weaken the force of these wise rules.; indeed, we desire them to have their full force." On the silver anniversary, 1928, Pius XI indeed bolstered them with a new papal document, Diuini Cultus, in which he expr~essed surprise "that some have declared that these laws, though so solemnly promulgated, were not binding on their obedience." .Finally, our present Holy Father devotes several pa.ragraphs to sacred music, alway~ stressing the sameprinciples, in his masterly Mediator Dei. No one, unless wi~h a peculiar axe to grind, can say that the Motu Proprio is out of date. Another unfounded notion one sometimes hears is th~t the Motu Proprio is a bit extreme and not practical enough for us to do anything about it. The full reply to this objection would be simply to read it through. By no means does it. state or imply' that one should use only Gregorian chant in sacred worship. Quite explicitly the Holy Father states that "modern music is also admitted in church, as it also offers compositions of such goodness, seriousness, and grav-ity that they are not at all unworthy of liturgical functions." And if this were not enough, the Holy Father explains that "the Church: has always recognized and favored the progress of the arts, admitting to the service of worship everything good and beautiful that genius has been able to discover throughout the centuries." No, only one 317 C. J. McNAsPY Review for Religious type of music is condemned in the Motu Proprio, and that by indi-. rection: the music that does not possess "the qualities proper to the liturgy, namely holiness, and goodness of form, from which spon-taneously there springs its other mark, uniuersaIit~t.:" It is hard to see how anyone could find this either radical or extreme. So much has been done, especially during recent years, to carry out the requirements of the Motu Proprio that another possible qualm may occur: isn't it all so obvious that we needn't discuss it any more? Mu~n personal contact with religious, younger ones particu-larly, is so encouraging that one is tempted to let down, feeling that the battle has been won. The ever-.widening conquests of the Gre-gorian Institute, Piu; X School, and other liturgical or musical or-ganizations must surely bring added joy to the Blessed Pontiff who so recently launched the whole movement. But when one leaves religious house and seminary to venture forth into parish, or even, in some cases, cathedral, the situation is dismal indeed. True, the more offensive, bumptious Masses usual in the last century will h~rdly now be heard. But in too many instances, what replaced them is little better. In fact, there are parishes, even deaneries, Where .the Motu Proprio would seem never to have been promulgated. Sad indeed would be the Blessed Pastor were he not already in heaven. It was with real poignancy that he had written, fifty years ago, while intro-ducing his great statement, of the "many prejudices so stubbornly held even~among responsible and pious persons"; not all of the stub-bornness is gone .today. Need we recall once again that all.discussion of the role of sacred music in divine worship must be situated in the total context of the very m. eaning of liturgy.? The question cannot be simply decided on a purely musical basis. It cannot be just a matter of aesthetic value, abstractly considered, if that were possible. Much less can it be just a question of "I don't know anything about music but I know what I like." ¯ Music that would ~ank high on some ecclesiastical Hit Pa-rade or even music performed in Carnegie Hall will not necessarily be suitable as worship music. Too often, even now, dubious standards are implicitly set up. A meditative reading of the Motu Proprto could remedy that. "Sacred music as an integral part of the solemn liturgy shares in its general, purpose, which is the glory of God and the sanctification and edification of the faithful." Thus far no cavilling possible. "Its principal function is to adorn with suitable melody the liturgical text 318 November, 1953 MOTU PROPRIO JUBILEE proposed to the understanding of the faithful." Here it becomes clearer that music's place must be secondary, that of a handmaid, as Pius XI would make explicit. If tb? sacred text becomes a plaything, or in any way obscured instead of pointed and intensified, then some-thing has gone askew; this may be good concert music; it is no longer liturgical music. Then the Pontiff enumerates the three qualities of sacred music which we gave above. By "holiness" he means ~hat all profanity must be excluded, "not only in itself but also in the manner in which it is presented by the perfgrmers." Farther on he explains that nothing may be admitted ~hat contains anything "reminiscent of theatrical motifs," or "fashioned even in external pattern on the movement of profane pieces." Music of a romantic or sentimental flavor (aptly called "googaudery") in which the."pleasure directly produced by music is not always kept within bounds," is evi-dently excluded under this heading. Next, music "must be true art, for otherwise it is not possible for. it to have that effect on listeners which the Church intends to achieve in admitting the art of music into bet liturgy." This precept is commonly violated in two ways: either by singing music of low artistic worth, music that would never make its mark in "the world ~vere it not put forth under the aegis of the liturgy; or by singing worth~(music in an unworthy way. The second fault, while often less grievous because prompted by good. intentions, can sometimes do more harm than good. People have frequently grown to dislike Gregorian chant or the Church's great polyphony because they were performed with more good will than skill. For this reason Plus XI insisted that at least seminaries teach "the higher and 'aesthetic' study of plainchant and sacred music, of polyphony and organ, which the clergy should by all means thoroughly know." As the seminaries turn out pastors competent in this field, it is likely that choirs will reflect their understanding of sacred music, artistically and liturgically. The third mark of liturgical music, "universality," means that "though every nation is allowed to admit into its ecclesiastical com-positions those particular forms that constitute, so to speak, the spe-cific character of its own music, still these must be subordinated in such a way to the general character of sacred music that no one of another nation may receive a bad impression-on hearing them." This delicate catholicity, a tension between unity and diversity, is perhaps 319 C. J. MCNASPY the hardest principle to apply. However,. ,the Pontiff goes, ,on. ex-plicitly- to condemn the operatic style of his own country. We wonder~ what he would think of certain rather eccentric efforts to produce Negroid or "western" sacred music for use.in our country. But popes are ever practical, and to prevent us from being too abstract in our approach, the Holy Father immediately gives concrete examples of what the Church does want. "These qualities are found, in the highest degree in Gregorian chant,~'' which "has always been considered the supreme model 'of sacred music." Then he sets down, in italics and as unambiguously as possible, the fol-lowing'rule: "The more closely a composition for church approaches the Gregorian melody in movement, inspiration, and flavor, the more sacred and liturgical it is; and the more it departs from that supreme model, the less worthy it is of the temple." It would" take real in-genuity to misunderstand that. Blessed Pius next forestalls a possible escape. Granted, one might object, that.the chant is so sacred and worthy; but isn't other music really more solemn? No, says the Pope, "it must be held by all as certain that an ecclesiastical function loses none of its solemnity when accompanied by no other music than Gregorian chant alone.'.' How-ever, he adds, "the qualities mentioned above are also possessed in an eminent degree by classical polyphony, especially by the Roman school, which in the sixteenth century reached its highest perfection in the work 6f Pierluigi da Palestrina. . Classical polyphony is quite close to the supreme model of all sacred music, namely Gre-gbrian chant, and for that reason deserved to be received together with Gregorian chant in the most solemn functions of the Church." A fir~al scruple: is this not reactionary,, or at least over-conserva-tive? As an interesting corroboration of the Holy Father's stand I believe we could give quotations from almost every leading con-temporary music historian or theorist. To cite only the most recent,, and surely, one of the most eminent, Harvard's Professor. A. T. Davison, a no/~-Catholic. " His new book, Church Music: Illusion and Reality, could almost be called a commentary on the Motu Pro-prio. After calling our chan~ "the unchallenged example o~t:, worship become music" and speaking of Palestrina and other polyphonic corn- .posers in terms of the highest pr~iise, Dr.Davison states in reference to both: "It may appear to the reader that this music of the Roman Cath-olic Church has been rather aggressively held up as a model.If this 320 November, 1953 COMMUNICATIONS is so, it is only because of a conscientious attempt to deal objectively with the matter; for that particular music, it would seem, fulfills two all-important requisites of true church music: first, in vying with the greatest music in any field, sacred, secular, or instrumental; and second, in creating an atmosphere of worship wherein not man but God appears as the important figure in the transaction." . Surely no fine~ tribute to the sainted Pope and his liturgical work for Christ could be offered. Communications Reverend Fathers: The September issue of the REVIEW FOR RELIGIOUS reached me t£day and I should like" to cl~arify a reference made by WilliamGrem-ley, in his article entitled "Intergroup Relatiohs," pages 231-241. The quotation given by Mr. Gremley from This Is Our Town appeared in the old edition of the book. I have since revised all the Faith and Freedom" Readers and the particular story referred to by Mr. Gremley is no longer in the new edition. Mr. Gremley gives 1952 as the date of copyright which is also in-correct. The story referred t0 in This Is Our, Town appeared in the 1942 edition. The re~;ised book was published last spring and has a 1953 copyright. There is no 1952'edition of this particular volume. --SISTER M. MARGUERITE, S.N.D: Reverend Fathers : His Excellency, Bishop Gonzaga, of the Palo (Leyte) diocese in the Philippines; has asked me, during my brief visit to the United States, to try to interest some American Sisterhoods to undert~ike educational work in his diocese. Will you allow me to publicize his request through your e~teeme'd columns? The Holy See has entrusted to this zealous and schokirly Filipino prelate the spiritual welfare of over 1,000,000 Catholics on the large island of Leyte. During my twenty years in the Philippines, I have had the privilege of. long acquaintance with him, and know well his situation. With only about sixty-five priests (some of whom are old and sickly) and only three schools conducted by Sisters, he is in desperat9 need of spiritual reinforcements and most anxious to obtain American Sisters, and also priests, for his diocese. 321 QUESTIONS AND ANSWERS Reoiew/or Religious Anyone acquainted with our own country realizes that we have many regions at l~ome which need additional laborers in the vineyard of the Lord. It is this situation, no doubt, which is preventing many of our high-minded ecclesiastical, and religious superiors from allow-ing their .American subjects to go to foreign fields. On the other hand, Catholic history from the time of the Apostles is replet~ with examples of how the Church has always been prodigal in sending missionaries to foreign fields, even though their home lands were not yet fully manned nor completely evangelized. And they have been richly rewarded by the Holy Spirit, \Vho has multiplied vocations to their ranks as a blessing for their sacrifices. Those interested in further details will please write .to the under-signed. REV. G. J. WILLMANN, S.J. P. O. Box.510, Manila, Philippine Islands --29~ There are members o~ a commun;ty ~;v;ng ~ogefber who bare not spo-ken to one another over a period of four or five-years. Is the local superior obliged to try to correct this situatlbn or should a higher superior who !~nows of the maffer take a hand? As a general norm local situations as far as possible would be handled by the local superior. For a good reason in a particular case it might be deemed advisable that some other than the local superior take care of the matter; t.he case could then be referred to higher supe-riots. Such a good reasbn could be discrepancy in age between the superior and the subject'.who needs correction, possible lack of ex-perience in a younger superior, a question of tactfulness, a clash of personalities, and the like. In our instance the higher superior is al-ready acquainted with the situation; hence the lotal and higher supe-riors might confer together regarding the more prudent and more efficacious way of handling the case. Is it the mind of the Church tha÷ S~sters who de~re and even ask for correction and guidance from their superiors be left wlthouf it on ÷he ex 322 November, 1953 QUESTIONS AND ANSWERS pressed opinion that the Sisters are grown women and know what they are supposed fo do? Canon 530 strictly forbids all religio~s superiors in any way to indfice their subjects to make a manifestation of conscience to them. It does not, however, forbid subjects to open their minds freely, and of their own accord to their superiors; in fact, it encourages filial trust in superiors and, if the superior is a priest, it also recommends sub-jects to reveal doubts and anxieties of conscience to such a superior. Consequently subjects are free to go to superiors, even those who are not priests,~ with their problems, especially if the problem does not in~rolve a question of sin. Superiors on their part will usually lend a sympathetic ear. But the case might arise in which the superior did not feel competent tO handle a certain problem; or one could, en-visage a particular case in which the superior judged that it would be better for the individual to resolve some simpler difficulty for himself and thereby buiid up self-confidence. In these matters a great deal of tact and Christian charity is required on the part of superiors; but subjects also should practice charity in moderating ~he demands they make upon superiors. Some problems could easily be solved on the individual's initiative after prayer and reflection. A decade ago the REVIEW FOR RELIGIOUS invited discussion on the topic of spiritual direction. In the concluding survey (II [ 1943 ], 187-201) the twofold prong of spiritual direction was indicated, namely instruction and encouragement. On pages 19 I-192 the con-clusion is voiced that need of instruction should certainly decrease with the i~assage of years to such a point that normally the intellec-tual help required of one's spiritual director would be mainly friendly criticism. "In other words, these religious plan their own lives, submit their plans to a director for approval or disapproval,. and then occasionally make a report on the success or failure of the plan." In regard to encouragement, the need is more individual ~nd is usually not lessened with the years. "At various periods in our lives, most of us need sympathetic help or paternal correction lest we lose heart or descend to low ideals." Both superiors and subjects might profit by keeping those considerations in mind. --31-- If a councillor is absent and the local superior, who is not a councillor, is called to a council meeting, does the local superior give her vote ~n ÷l~e order the absent councillor would have or after all the councillors? 323 QUESTIONS AND ANSWERS Review for Religious ¯ Canon 106, n. 5 says in part.that among the members of any college (collegium) the right of precedence shall be determined by the legitim.ate constitutions of the college; otherwise by .lawful custom; in default of that, by the norms of the common law. Hence, the con-stitutions of the institute should be consulted. If they make no pro-vision, then follow whatever has been the legitimate custom (which here means the customary way of acting), in this situation. If neither the constitutions nor custom provide a solution, canon 106, n. 1 states that one who represents another enjoys the precedence'that person has; but anyone who is in a council or similar meeting .as a proxy yields precedence to those of the same rank who are personally present. Accordingly, then, a local superior wl~o is not a councillor but who has been summohed to take the place organ absent councillor would vote after the councillors who are present in person. m32m Acjeneral chapter is held in a branch house. When the time comes for voting, does the local superior who is not a councillor .cjeneral vote before or after the ~ouncillors cjeneral? (It is customary for Junior Sisters 1.o vote first, followed by Senior Sistei-s.I The first answer is, consult your constitutions. If they say. nothing, the.n follow whatever has been customarily done in this matter. If no solution is forthcoming from either of those sources in the order enumerated, it would seem that the local superior in this case would yield precedence to the councillors general since the latter in this instance seem to be acting in their "general" capacity, so to speak. (Possibly some institutes follow a simpler method of having all capitulars vote according to strict seniority, upwards or down-wards, without regard to offices h~ld.) ~33~ Propositions to be presented to our cjenera! chapter are very often sent throucjh some member of our cjeneral council or fhroucjh the cjenera/ council. 'Has the cjeneral, councll the right to discard a proposition that pertains dlrec~ly or indirectly to the cjeneral council itself, since the cjen-eral chapter, wh[le in session, is the highest aufhorlfy ~n the concjrecjatlon? Perhaps your constitutions or legitimate custom indicate that proEositions intended for the genekal chapter are to be forwarded ,dlrough the counciI16rs general, and that these latter have the power to judge the feasibility of presenting any such proposition to the gen- 324 0, November, 1953 QUESTIONS AND ANSWERS eral chapter. Otherwise, an answer (in part) appearing in the RE-VIEW ~:OR RELIGIOUS, XI (1952), 309-310 in response to a similar question .says: "Usually they [requests" or complaints intended for thegeneral chapter] are given to one of the delegates to'the general chapter who, in turn, at the proper time, turns them in to the special committee appointed for the purpose of screening such requests .and complaints. Those that are considered worthy of the attention of the general chapter are proposed to it in due time during the chapter of affairs. At the end of the. chapter, before a vote to adjourn is taken, .any delegate may ask tha~ a request or complaint which has been turned in but has not been submitted to the general chapter 'should now be read, and the chapter will then vote first on whether the request or complaint is to be considered or not. If"it is "rejected, that is the end of the matter. If the majority is for considering it, it will then be 'considered in the same way as .the other requests or com-plaints which Were already submitted to the general chapter." m34.- ~ One of our novices left religious llfe aboufa year ago because of ill health. Now she has fully recovered and would like ÷o re-enter our com-munity. We know she has ÷o make a new novitiate, but does she have to make a new postulancy? Unless your own constitutions require a new postulancy, the ap-plicant does not have to rbpeat the postulancy. There is no special provision in the°Code of Canon Law for this case, but the conclusion is reached by analogy with two other provisions in the Code. Accgrding to canon 640, § 2, if a religious who after making profession obtained an indult of secularization is readmitted later on to a religious institute by virtue of an apostolic indult, he must make a new novitiate and a new profession, but nothing is said about making a new postulancy also. Hence a new postulancy need not be made in that case. ~ Likewise in an institute which has two canonical classes of mem-bers, if a novice or professed passes from one ciass to the other, a new novitiate must be made, but no new postulancy is required (~ee canon 558). Hence by analogy with the above two provisions of the Code, no new postulancy is required in the case proposed in our question. (See also REVIEW FOR RELIGIOUS, I [1942], 357.) 325 Book Reviews RELIGIOUS MEN AND WOMEN IN THE CODE. By Joseph Creusen,'S.J. Fifth Engfish edition, revised and edited to conform wi÷h the sixth Frefich edition by Adam C. Ellis, S.J. Pp. xlv -f- 322. Bruce Publish° ing Company, Milwaukee, 19S~}. $S.S0. Religious superiors and subjects will welcome this latest edition of Father Creusen's vhluable work. In editing the fifth English edi-tion, Father Ellis has painstakingly made the various changes, addi-tions, and omissions found in the latest French edition. These emen-dations, due partly to a constant effort to keep the work up-to-date with recent pronouncements of the Holy See, serve to enhance the undoubted worth of this book. It should be kept handy alike for r~ference shelf and classroom study of the Church's law for religious. Something about the annual report and the new questionnaires for the quinquennial report is included. Appendix III gives an English translation of the questionnaire for the quinquennial report of dioce-san congregations and societies. As the author remarks in his preface: "We have not deemed it necessary to add a chapter on Secular Insti-tutes, since by no title' are they a form of the religious life nor are their members religious." There is a revised bibliography. A larger type has been used for the table of contents.--F. N. KORTH, S.J. FUNDAMENTAL PSYCHIATRY. By John R. Cavanagh, B.S., M.D., ¯ C.P., K.S.G., end James B. McGoldrlck, S.J., S.T.D., Ph.D. Pp. x Jr- 582. Bruce Publishing Company, Milwaukee, 19S3. $S.50. For fifty years psychiatry has drawn man's psychic portrait across the medical horizgn without a spiritual intellect or will, with-out a spiritual soul. For decades the brilliant analytic theories and therapeutic techniques, often investigated with scientific precision, have been built upon a false psychic substructure of practical mate-rialism and ihstinctive determinism. The emerging portrait tends to be a distorted caricature of human nature and psychic life as a mere mixture of matter and determined instinct. As a net result, psychia-trists are now left without adequate goals in life to point out to their patients. To interpret, to correct, to refashion psychiatry on the same old base has long been unsatisfactory. The present authors challenge the jaded materialistic framework at every turn ,and discard it com'- pletely. They have produced a first-rate psychiatry textbook that 326 BOOK REVIEWS turns a new medical page and builds the young ~cience of psychiatry entirely upon the time-tested framework of traditional scholastic psychology. This book is important for its psychological structure and its emphases. Perhaps more than any other psychiatry book today it emphasizes, with scientific precision, the spiritual intellect, will and soul; volitional freedom at the root of mental disorder; character formation based upon intellectual, and moral habits; and .the need of an adequate philosophy of life for true mental balance taken from both reason and revelation. Pervading the book with regard to etiology is the author's insistence upon the psychogenic or nonmaterial origin of mental disorders caused by a misuse of man's spiritual faculties. The high caliber and clear structure of Fundamental Ps~chiatr~ reminds one of Dr. Strecker's excellen~ book Fundamentals ot: Psgt-chiatr~ l. It has seven major sections, thirty-one chapters critically written and well-documented, sixty-five thorough case histories, and rich bibliographical material. Publishers and authors have designed a clear and highly readable book. It opens with intr6ductory con- ¯ cepts, the extent of mental disorders, and a picture of normal per-sonality. Five major sections treat of etiology, the clinical approach to psychiatry, psychoneuroses, psychoses, and borderlands of psy-chiatry. The conclusion is devoted to psychiatry, philosophy, and religion. The growing importance of psychiatry makes thi~ an important and valuable book for Catholic hospitals, doctors, nurses, and coun-selors, and for those engaged .in educational and sociological 'work involving modern psychiatric pkinciples.--CHARLES NASH, S.J. MOST REVEREND ANTHONY 3. SC~HULER, S.J.,D.D.,FIRST BISHOP OF I:L PASO, AND SOME CIATHOLIC~ ACTIVITIES IN THE DIOC~ESE BETWEEN 1915-1942. By Sls~'er M. Lilliana Owens, S.L., Ph.D. Pp. xxiv -J- 584. Revls÷a Clatolica Press, El Paso, 1953. $3.50. This labor of love but also a heavily documented work intro-duces us into the career of another "first l~ishop" in the United States coming from the Society of Jesus. When the diocese of El Paso was erected in 1915, the second choice for this new See was the pastor of ¯ a church in Denver, Colorado. He had seen the southwest in earlier days and knew something of the complicated and almost insoluble problems that would have to be faced. But obedience imposed the task; with confidence in God's help the new bishop put his shoulder BOOK REVIEWS Review for Reliytotts to the task. For more than a quarter of a century he carried on, then handed over a well-established organization to his successor. Less than two years later death carried his soul before his Maker. The volume is prgfusely illustrated and well printed. Six ap-pendixes add materials to those cited in the course of the narrative. Thirty pages.of bibliography give a riotion of the industry that went into the preparation of this work. There is a carefullY-madE index. In the treatment the author in the main f~llows the topical meth-od, giving for each theme the background and carrying it through the whole period of the episcopate. ]3ecause of this we do not get a very clear picture of the growth of the diocese as a whole. In giving the background more is at times given than is needed for the purpose intended. Fo~ the most part the ]3ishop appears before us, not so much initiating projects of his own, but as discreetly promoting and supporting movements set afoot by others and at times making them his own and thus leading'them to a happy solution. In his administration Bishop Schuler faced unique problems with which he had to deal prudently. Such were the bilingual popula-tion in the diocese, its location in t~ro states, the onrush of exiles due to the persecution in Mexico, the dire poverty of a large portion of the faithful, the shortage of priests and of priestly vocations. Some of these themes are treated with some completeness while others are merely touched upon--the title gives warning that the work. is not meant to be exhaustive.--AUGUSTIN C. WAND, S.J. I WANT TO SEE GOD. A Pra~:fical Synthesis of C:armellfe Splritualify. By P. Marle-Eug~ne, O.C~.D. Translated by Sister M. Verda C~lare, C:.S.C:. Pp. xxli -I- $49. F~des Publishers Association, .C:hicag~ .10, 19S3. $S.7S. This is the first of a two-volume work. The. second is to be en-titled, 1"Am a Daughter of the Church. ¯ Their grew out of a series of .conferences on the Carmelite theory and practice of prayer. St. Teresa of Avila, rather than St. John of the Cross, was chosen as the proxi-mate "guide." Of St. Teresa's writings The lnterior Castle, with its seven "mansioias," was taken as basic and typical and it provides .the plan for this exposition. St. John's doctrine is introduced here and there as a confirmation or completion of St. Teresa's, not as something that. is continuous a'nd unified in itself. Very often fu'r-ther confirmation or illustration is sought from St. Th~r~se of Li-sieux. The work as a whole has five principal parts, three of them being 328 November, 1953 BOOK NOTICES in this volume. The first part is called "Perspectives" and serves as a general introduction. "The First Stages" deals with the matter treated in St. Teresa's first three mansions. Therefore it is ascetical. Next follows "Mystica~ Li~e and Contemplation." In this section-- nearly half of volume .one--there is much that one would hardly ¯ think of in simpl~¢ reading the works of St. Teresa or St. John; for example, ch~apter two on the "The Gifts of the Holy Spirit." The two principal parts reserved for the second volun~e are "To Union of Will" and "Holiness for the Church." On the value of this study as a satisfactory synthesis of Carmelite spiritual teaching we' had better let the Carmelites themselves pro-nounce. Besides it would be premature to judge it before the second and much the more important volume appears. --AUGUSTINE G. ELLARD, S.J. BOOK NOTICES Highly recommended is THE NEW EUCHARIS:FIC LEGISLATION, by John C. Ford, S.J. This book contains the original Latin texts of the Christus Dominus and the Instruction of the Holy Office, an English translation of these texts, a stimulating and enlightening commentary on the documents, and some brief summaries that should be very useful for confessors, religion teachers, catechism teachers, and parish priests. (New York: P. J. Kenedy U Sons, 1953. Pp. vii -t- 130. $1.50.) Little less than fascinatir~g is .the story of Louis Brisson as told by Katherine Burton in So MUCH So SOON. Carthusiafi-minded himself, this man founded schools for boys and clubs for girls, and the Oblate Fathers and Sisters of St. Francis de Sales to conduct them. Of rare scientific genius, he planned his own buildings and invented various things to keep his foundations operating efficiently. With profound trust in Providence, he quietly saw most of his great works swept a

Issue 11.1 of the Review for Religious, 1952. ; Review, f Religious Salesian Spirituality . Qui~qu'ennial Rdpbr÷ Directive " ,. Edward J. Car.n.ey Joseph F. Gallen Perfect Self-'Love ~ ¯ " Wlnfrld Herbsf What are Secular Institutes? . Francis N. Korfh ~ Open Letter to.Self . o. Evereff J. Mibach Rellcjio'us Vocation Today Father ~Paul of. Gra~ymoor . Jerome B~eunig o Questions and Answers o Book Reviews ~ VOLUZ~ XI . NU/vIBER 1 ~ RI VII:::W FOR RELIGIOUS VOLUME XI JANUARY, 1952 NUMBER I CONTENTS SALESIAN SPIRITUALITY-~Edward J. Carney, O.S.F.S . 3 THE QUINQUENNIAL REPORT: OBLIGATIONS AND DIREC-TIVES--- Joseph F. Gallen, S.J . 12 PERFECT SELF-LOVE--Winfrid Herbst, S.D.S . 18 SECULAR INSTITUTES : JURIDICAL NATURE:- Francis N. Korth, S.J . 24 OPEN LETTER TO SELF--Everett J. Mibach, S.J . 31 CONTEMPORARY DEPRECIATION OF THE RELIGIOUS LIFE-- P. De Letter, S.J. . . 34 QUESTIONS AND ANSWERS~ 1. Supplying for Absent Counclilor . 42 2. Printing Greeting Cards; :. . 42 Community Press and Outside Contracts . 42 3. Delegate's Duty regarding Promulgation . 43 ¯~. Following Rubrics in Private Recitation . 4,t ¯ 5. Plastic Cover for Scapular . 45 6. May Religious Enlist in Armed Forces? . ". ¯ 45 OUR CONTRIBUTORS . ~ . ' . 45 FATHER PAUL OF GRAYMOOR--Jerome Breunig, S.J . 46 OFFICIAL PRAYERS FOR UNITY OCTAVE . 52 BOOK REVIEWS--Religious Obedience . 53 BOOK NOTICES . 53 BOOK ANNOUNCEMENTS . 54 TEN-YEAR INDEX--READY IN FEBRUARY . 56 NOTE FOR DEANS . , . 56 REVIEW FOR RELIGIOUS, January, 1952. Vol. XI, No. I. Published bi-monthly: January, March, May, July, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office. Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Jerome Breunig, S.J.; Augustine G. Ellard, S.J.; Adam C. Ellis, S.J.; Gerald Kelly, S.J. Copyright, 1952, by Adam C. Ellis, S.J. Permission is hereby granted for quota-tions of reasonable length, provided due credit be given this review anal the author. Subscription price: 3 dolla~s a year; 50 cents a copy. Printed in U. S. A. Before wr;tincj to us, please consult notice on Inside back cover. Review t:or Religious Volume xi January--December, 1952 Published at THE COLLEGE PRESS Topeka, Kansas Edited by THE JESUIT FATHERS SAINT MARY'S COLLEGE St. Marys, Kansas REVIEW FOR RELIGIOUS is indexed in ~'l~e CATHOLIC PERIODICAL INDEX Salesian Spiril:uali y Edward 3. Carney, O.S.F.S. AS A DIRECTOR of souls St. Francis de Sales is equally at home among people in the world and those in religion. ever-popular lntr6ductlon to a Deoout Life attests to his abil-ity to form the laity. The continuing vitality of his own founda-tion, the Order of the Visitation of Holy Mary, .and his choice as patron by other religious congregations are ample.proo'f of his influ-ence on the religious life. These two forms of Salesiafi spirituality have a fundamental unity in that both rest on resignation or con-formity to the will of Goal. Their point of divergence lies in the fact that the circumstances and obligations of the religious and secu-lar life are different, and thus God's will is made known in keeping with the duties of each life~ In this paper the manifestation of God's will in the life of a religious, and specifically in the life of a Vis-itandine, will be considered. In numerous places throughbut the ~a, int's writ.ings the neceksity of conforming one's self to God's will appears. In a letter to St. ,Jane de Chantal, his collaborator in the founding of the Visitation, St. Francis writes: "When will it be that dead before God, we shall live again to this new life in which we shall no more will to do any-thing, but shall let God willall that we have to do, and shall let His will living act upon ours quite dead?" Elsewhere the saint reaffirms this teaching on the will of God. He calls it the orand tr,,th and his onl~ Sonq: "This is the grand truth; we must look at what God ¯ w~ints, and when we know it we must try to do it gaily, or at least co.urageously." "It is remarkable that this-always comes back to my mind, and. that I know only this song . My father, be it not as I will but.as thou wilt." Since. a person is constituted a religious through .the vows of tell, gion,. St.- Francis sees thd primary manifestation of God's will in the religious life as being embodied in the vow of.obedience" '~If religious do.not obey,-they cannot have any virtue at all; because it is obedi~ ence especially that makes them Religious." Such obedience is directed toward, the Rule of the Order, the superior, and .various' disciplinary commands, all of which represent in some way or other God's;:will for the religious., It is, perhaps, on the ~elationship between superior and subject that St. Francis especially excels. For ,the subiect the EDWARDJ. CARNEY superior holds the place of God, and provided the command of the superior does not involve any sinful violation of a divine or ecclesias-tical law, it is to be considered as coming from God. Thus in those countless occurrences in religio~s life where, strictly speaking, one way of doing a thing may be just as good as another, the mode of action counselled by the superior becomes preferable since it represents for the subject God's will. Even in the event where the superior's judgment may be less perfect than that of the subject, it still repre-sents God's will, and in following such a command the religious achieves union with God. St. Francis especially treats this matter of obedience in the Spiritual Conferences. Herein he gives its qualities as blind, prompt, and persevering, exhorts to a loving acceptance of it, warns against criticism of the superior or the command, and coun-sels confidence that God, who inspires the various forms of obedience, will give the graces necessary for their fulfillment. St. Francis does not restrict this teaching on conformity to the will of God merely to matters of obedience. It is all pervasive, touching every phase of the religious life. Outwardly the individual act may take on the character of charity towards one's neighbor, of resignation to sickness and death, or of some such other act, yet its inner motivation is loving consent to the will of God. The follow-ing are given as examples. Charity toumrds one's neighbor--"For example, if when I am going in one direction I meet a sister who tells me to go in another, the will of God for me is that I should do what she wishes rather than what I wish; but if I oppose my opinion to hers, the will of God for her is that she should give way to me, and thus it is in all indifferent matters." Acceptance of illness--"I understand, my dear daughter, that you have an illness more troublesome than dangerous, and I know that such illnesses are prone to spoil the obedience to doctors; where-fore I tell you not to deprive yourself of the rest, or the medicines, or the food, or the recreations appointed you; you can exercise a kind of obedience and resignation in this which will make you extremely agreeable to Our Lord.' In fine, behold a quantity of crosses and mortifications which you have fleither chosen nor wished. God has given you them with his holy hand: receive them, kiss them, love them. My God! they are all perfumed with the dignity of the place whence they come." Resignation to the death of a parents"Weep now, but rood- 4 January, 1952 SALESlAN SPIRITUALITY erate your tears and bless God; for this mother will be good to you, as you must hope, much more where she is, than she could have been where she was. Behold her then there with the eyes of your faith, and so calm your soul." This teaching on conforming one's self to the will of God leads to a cultivation of those two virtues which are fundamental to the Salesian system, namely, charity and humility. From these flow all the other virtues. "Humility and charity are the mainstays, all the other ropes are attached to them. It needs only to keep ourselves well in these virtues; one the lowest, the other the highest, as .the preservation of the whole edifice depends on the foundation and the roof. Keeping the heart closely to the exercise of these, there is no great difficulty in getting the others. These are the mothers of the virtues, which follow them as little chickens their mother hens." Here charity means love of God. It is, of course, a supernatural virtue, a gift of God. Yet St. Francis often accentuates the effect such a gift produces in its possessor. It incline~ the creature to love God and gives him the strength to do good. Thus under proper cbnditions it~,,t~ends to produce'in the individual a loving conformity to God's will. Now the greatest hindrance to performing God's will is the following of one's own will: "Everyone loves according to his taste; few according to their duty and the taste of Our Lord." As a counter-action to self-love the saint recommends the virtue of humility, which harmonizes love of self with love of God and of neighbor. Within the frame-work of the Rule this virtue brings the religious to union with God: "By humility we unite ourselves to God, submitting ourselves to the exact observance of His will as sig-nified to us in our Rules." In the Introduction to a Devout Life St. Francis also shows how this virtue leads to gentleness towards one's neighbor. Thus emerges the spirit of the Visitation: "And now to come to the particular end for which our Congregation of the Visitation was founded, and to understand more easily what the peculiar spirit of the Visitation is. I have always considered that it is a spirit .of profound humility towards God and of great gentleness with our neighbor." In any consideration of the virtue of humility one must not neglect the letters of St. Francis, whether to religious or to persons living in the world.I Herein the saint insinuates the neces-sity of this virtue by cleverly pointing out the faults of pride: "It is not good to walk on tip toe~ either in mind or body; for if we stumble the fall is all the wors~." "The love of ourself often dazzles EDWARDJ. CARNEY Revieu~ ]:or Religious us: eyes must be very true to avoid being-deceived when we look at ourself." Finally as a correlative" virtue confidence in God always accom-panies humility: "It is a very good thing to mistrust ourselves, but at the same time how will it avail us, unless we cast our whole confi-dence upon God, and wait for His mercy? . . . the virtues of humil-ity, abjection, and confusion are intermediate virtues by which the soul must ascend to union with her God." Thus charity and humil-ity are fundamental virtues in the Salesian system, and humility is always accompanied by confidence in God and gentleness toward the neighbor. In the acquisition of the other virtues of the religious life Sf. Francis again emphasizes the same idea of seeking God's will and not one's own. The following rules may serve as a gauge of choice. 1) "Among the virtues we should prefer, that which is most conformable to our duty, and not that which is most conformable to our inclination." Applied to the religious life this would lead a per-son to a careful observance of the vows and the constitutions: "I can-not sufficiently impress upon you the importance of this point-- namely, punctual attention to the .smallest matters ten'ding to the more perfect observance of the Rule, and at the same time an unwill-ingness to undertake anything more. That is the way to preserve a Religious Order undivided and in its first fervour, and to do other-wise is to do what destroys it and causes it to fall away from its orig-inal perfection." 2) "Among the virtues which do not concern our particular duty, we should prefer the most excellent and not the most showy ¯ . . the best x;irtues and not the most esteemed." This is St. Francis' famous doctrine'of the little virtues--virtues" best adapted to ordi-nary life antt based on the humble recognition of a person's littleness. The phrase "little peddler, little pack" delightfully expresses this teaching. A partial list of these virtues would include patience, bearing with one's neighbor, submission, sweetness of te.mper, affability, and toleration of one's own imperfection. Here it may be well to say somethinR of St. Francis de Sales' attitude toward bodily austerities. The saint's position is often mis-understood, as if countenancing neither fasting nor penitential prac-tices. This is, of course, erroneous. In writing to a superior of a Visitation Convent St. Francis advises: "I am quite willing that ~,ou should wear the hair-shirt once a week, unless you recognize that this danuar~t, 1952 SALESIAN SPIRITUALITY makes you:too slothful in c~ther more important exercises, as some-times happens." Yet~ at the same time it must be. admitted that there is no rigorous corporal mortification in the Visitation. This is excluded by the very purpose of the Order's foundation.: "to be abI~' to receive, delicate women, maidens and widows,, whose physical powers are not great enough, and who are not inspired and drawn to serve (~od.and, to .unite themselves to Him, .by means of such.austeri-t~ ies as are practiced by other Religious Orders." Still other reasons prompt St. Francis in the::assumption of this position. The Salesian system rests on a correspondence to the will of God. Thisis achieved piimarily by an internal subjection of the human judgment and will to ~he divine Wile Bodily :mortification, as something external, may contribute toward such.subjection. Yet it does not necessarily produce it and.at times may. be contrary to it, as in the case of a religious fa~ting against the advice of the superior or the ,prescriptions of the Rule: "She is right, undoubtedly, this good daughterl in thinking that her fasting humour ~s'a tempta-tion: it was, it is, and it will be, so long as she.continues to practice these abstinences. It is true that by them she weakens her body and its sensuality; but by a poor exchange she stren, gthens her self-love and her self-will; she starves her body, and she ,overcharges her heart with the poisonous growth of self-esteem and self-pleasing. Abstin-ence which is practiced against'obedience takes ,away the sin from the body to put it in the heart. Let her give attention to cutting off her own will, and she will soon quit these phantasms of sanctity in which she reposes so superstitiously." Moreover, the saint is not opposed to mortification as such, but to its extreme use and the consequence of such imprudence: "The " want of this moderation in fasting, taking the discipline, wearing the hair-shirt and other austerities, makes the best years of many useless in the service of charity, as it did even in St. Bernard who repented him of having practiced excessive austerities; and inasmuch as tlSey have maltreated it in.the beginning, they are forced to pamper it in the end. Would they not have done better to have treated it fairly and in a manner suitable to the duties and works to which their condition of life obliged them?" In addition to this formal treatment of the virtues there .dan be found in the writings of St. Francis a consideration of the emotions insofar as they affect the spiritual life of man. Not all of this material deals with the religious life, yet it is indeed,applicable. For EDWARD .J. CARNEY Review for Religious after all, whether a person is religiou~ or lay, he possesses human nature and is subject to its vagaries. The orientation of emotional control with the teaching on conformity to God's will lies in the fact that emotional difficulties with pride at their root, may prevent a person from fulfilling God's will. Thus the virtue of humility is at least a partial answer. The foliowiaag are given as examples of St. Francis' teaching on. emotional problems as they enter into the spiritual life. Impatience and eagerness--"Let us not be at all eager in our work, for in order to do it well, we must apply ourselves to it care-fully indeed, but calmly and peacefully, without trusting in our labour, but in God and His grace. These anxious searchings of heart about advancing in perfection, and those endeavours to see if we are advancing, are not at all pleasing to God, and only serve to satisfy our self-love, that subtle tormentor which grasps at so much but does almost nothing. One'single good work done with a tranquil spirit is worth far more than several done with eagerness." Recognizing what great difficulty impatience causes a person St. Francis recom-mends both patience with self and with the world outside self: "Know that the virtue of patience is the one which most assures us of perfection; and if we must have patience with others, so we must with ourselves. Those who aspire to pure love of God have not so much need of patience with others as with themselves." Thus the devout follower of St. Francis de Sales strives after a certain tran-quillity and calm: As a further manifestation of impatience there can be mentioned the desire of progressing too quickly in the spiritual life. St. Francis prefers a gradual progress, one that could be called "step by step." Anger--"It is better, then, to undertake to try to live without anger than to seek to make a moderate and wise use of anger, and when, through imperfection and weakness, we find ourselves sur-prised by it, it is better to repel it promptly than to seek to come to terms with it; for if we give it the slightest opportunity, it makes itself mistress of the place and acts like the serpent, which draws its body easily through any aperture into which it can insert its head." As a remedy against anger St. Francis recommends prayer to God, less sensitiveness on the part of the angry person, and acts of gentle-ness toward the person offended. Sadness--"Evil sadness troubles the sotil, leads it into disqui-etude, gives birth to inordinate fears, causes a distaste for prayer, dulls SALESIAN SPIRITUALITY and oppresses the brain, deprives the soul of counsel, of resolution, of judgment and of courage, and weakens her energy: briefly it is like a hard winter which takes away all sweetness from the soul, and makes her almost paralyzed and powerless in all her faculties." St. Francis assigns various causes of sadness, such as a melancholy temper or the rebuffs of fat~. Whatever the cause, it is evident that he considers this emotion as always unprofitable and opposed to the servic.e of God. Such expressions as: "If you have a sorrowful face at the conclusion of your prayers, it is a clear sign you have not prayed as you ought to have done," dearly show his mind. Perhaps the best expression of his attitude on this emotion is found in the tra-ditional saying ascribed to him: "If a saint were sorry, he would be a sorry saint." Jog, Courage, Optimism--There is, however, a very funda-mental reason why the holy prelate is opposed to sadness. When a person attempts to see the will of God in everything, he ordinarily faces life joyously. No matter what the circumstance--good, bad, or indifferent according to human judgment--in some way or other it represents God's will for the individual experiencing it. God's ul-timate purpose in this particular instance can never be evil; it must always be good. Properly attuned to God's will a religious is joyous, for in the emotional order joy results from the possession of good. Since every circumstance represents in some way God's will, life must be faced not fearfully but courageously: "Above all, keep from dis-couragement. Believe me, you must sow in labour, in perplexity, in anguish, to gather with joy, with consolation, with happiness: holy confidence in God sweetens all, obtains all, and establishes all." Thus a spirit of optimism pervades Salesian spirituality. "Live joyful, courageous, peaceful, united to our Saviour--Keep that holy gaiety of heart, whida nourishes the strength of the soul, and edifies our neighbor," are counsels frequently given to those under his direc-tion. The following excerpt from one of the saint's letters shows how this joyous spirit permeated his life: "I have just come from giving catechism where we have had a bit of merriment with our children, making the congregation laugh a little by mocking at balls and masks, for I was in my bhst humour, and a great audience encouraged me with its applause to play the child with the children. .They tell me it suits me well, and I believe it." Finally, St. Francis' teaching on prayer must be considered. He sees it as effecting a union of the human will with the divine: "As EbWARDJ. CARNEY' ¯ , ¯ Review for Religious prayer puts our understanding in the clearness of the divine light, and exposes our will to the heat of heavenly love, there is nothing which so purges our understanding of its ignorance or our will of its depraved inclinations. As children, by listening to their mothers and stammering with them, learn to speak, so we, by keeping near our Saviour and observing His words, His actions, and His affections, learn by His grace to speak, act, and will like He does." The fol-lowing are the principal types of prayer recommended by St.' Francis de Sales. Meditation--The meditations given in the first part of the Intro-duction to a Deoout Life show the form employed by the saint. Elsewhdre there are detailed instructions on how to meditate and on how to overcome the difficulties involved in this form of prayer. The advice on spiritual dryness, as a token of God's love, is especially consoling. Exercise of Preparation for the Da~j--This exercise is concerned with the daily actions of the religious. It forms part of-the morning prayer and is an attempt to avoid sin by prudently foreseeing the circumstances of the day and preparing one's self to meet them properly. It includes five parts--an invocation to God, foresight, disposition, resolution, and recommendation to God. Direction of Intention--For St. Francis de Sales the direction of intention is a very important means of adapting one's self to the will of God. The saint maintains that the habit of charity, whereby every virtuous human act is dedicated to God's divine goodness, is sufficient to destine all the just man's actions to God's glory. There-fore, he does not require an explicit direction of intention before each act but only before the principal actions of the day. This conditions a person to meet with peace and gentleness of mind the actions of daily life, whether pleasant dr unpleasant, as coming from the fatherly hand of God. Spiritizal Retreat--Since the mind has a tendency to be distracted by the purelyworldly affairs of every-day life, St. Francis .recalls it t~ recollection through the exercise of the spiritual retreat: "Remem-ber then, Philbthea, always to make many withdrawals into the solitude of your heart, whilst you are outwardly in the midst of intercourse and business . our hearts should take and choose some place every day either upon the mount of Calvary, or within the wounds'of our Lord, or in some other place near him, in order to retire thither on all sorts of occasions, and to be refreshed and recre- 10 ,January, 1952 SALESIAN SPIRITUALITY ated there in the midst of exterior occupations, and .to be there as in a stronghold, for a defense against temptations." Aspirations and EjacuIatory Prat.ters--Closely connected with the exercise of spiritual retreat, and also serving as a renewal of the direction of intention are aspirations and ejaculatory prayers. St. Francis de Sales recommends no, set form of words but simply in-dicates that these should be the out-pouring of love: "Aspire, then, very often to God, Philothea, by short but ardent movements of ¯ your heart; admire his beauty, invoke his help, cast yourse*If in spirit at the foot of the cross, adore his goodness, speak to him frequently about your salvation, give him your heart a thousand times-a day, fix your interior eyes upon his sweetness, give your hand to him as a little child to its father., plant him in your soul as a standard, and make a thousand different movements of your heart to give yourself the love of God, and to excite yourself to a .passionat,e and tender love of this divine Spouse." The importance of spiritual retreat and of ejaculatory prayers can only be understood in the words of St. Francis himself: "Now in this exercise of spiritual retirement and ejaculatory prayers lies the gr.eat work of devotion: it can supply the lack of all other prayers. but the failure of this can scarcely be made good by any other means. Without it the contemplative life cannot be properly followed, nor the active life lived otherwise than ill; without it repose is but idle-ness," and work but embhrrassment; and therefore I beseech you to embrace it with all your heart, and never to abandon it." In the course of the centuries many attacks have been made against the system of St. Francis de Sales. To enumerate and refute these singly is unnecessary. Answer enough ma3i be found in the fecundity of the saint's teaching. It has played its part in the pro-duction of three canonized saints--St. Francis de Sales, St. Jane de Chahtal, and St. Margaret Mary. How many other uncanonized saints it has produced and will produce oialy God knows. Finally, the saint's personal title as Doctor of the Church and the official approval of his teaching lead one to conclude that St. Francis de Sales has been one of the Church's brightes~ glories. 11 The Quinquennial Repor!:: Obligations and Directives Joseph F. Gallen, S.J. m~mHE manner of compiling the new quinquennial report to the | Holy See, now obligatory for all religious institutes, has been fully explained in this REVIEW (January,. 1951). A partial study of this report under another aspect will not be without profit. The ~'arious questions of the report implicitly manifest what is of obligation or at least directives of the Holy See. We can thus study some of these obligations and directives in themselves. They are not. confined to the superior general and his council but are wider in appli-cation and of common interest. I. Conforming Constitutions to the Code of Canon Law "In the first Report following the issuance of this formula, the following things are to be sent: '"l~wo well bound copies of the Constitutions or Statutes, revised to conform to the Code." Pontifical, B) 1. a) ; Diocesan, B) 7. a).; Independent Monasteries, B) 4. a). ¯ The numbers cited above command all pontifical and diocesan congregations, as also all independent monasteries and other indepen-dent religious houses, whether pontifical or diocesan, to send with their first report two copies of their, constitutions that have been con-formed to the Code of Canon Law. The Holy See therefore will know exactly what institutes have thus far failed to conform their constitutions to the Code. The Code of Canon Law became effective May 19, 1918. The primary meaning of a codification is not a change of law but a sys-tematizing of laws aIready in existence. However, the Roman Pontiff abrogated many past laws of the Church and added many new laws in the codification of canon law. These changes in the laws of the Church made it necessary for all religious institutes to correct their constitutions. This correction consists of omitting the laws contrary to the Code,and adding the pertinent new laws established by the Code. The obligation of making the correction falls on the religious institute itself. The corrections in a pontifical institute must be ap-proved by the Holy See and in a diocesan institute by alp the Ordi- 1Cf. can. 495, § 2; Schaefer, De Religiosis, n. 241; Maroto, Commentarium Pro Religiosis, I (1920), 196. 12 QUINQUENNIAL REPORT naries in whose dioceses the institute has houses. The Code has now been of obligation for more than thirty years, and it is somewhat startling to find institutes that have not as yet conformed their con-stitutions to the Code. This can have very serious consequences. The more limited scope of conforming the constitutions to the Code does not constitute a general revision of the constitutions. However, in adapting constitutions to the Code it will be found that the older the'constitutions are, the greater will be the necessity also of a general revision. The HolySee did not evolve a complete plan for the constitutions of lay congregations until 1901. Older constitu-tions can be deficient in ma~ter and number from the canonical and other legal articles now demanded by the Sacred Congregation of Re-ligious for both pontifical and diocesan institutes. II. A Diocesan Congregation Should Become Pontifical "Common law does not contemplate the division of a diocesan Congregation or Society into Provinces; moreover this division can scarcely be admitted, and the mind of the Holy See is that, if special reasons exist for a division into provinces, the matter be taken care of rather by the attainment of the status of a pontifical Congregation." Diocesan, B) 3. "If the necessary conditions are verified, has a petition been made or is.it the intention to.make a petition to the Holy See to obtain the status of a pontifical Congregation? Are any and what is the nature of the difficulties foreseen or actually verified with regard to this mat-ter?" Diocesan, 4. These numbers ate of great practical interest, since they consti-tute the first explicit statement of the Holy See that a diocesan con-gregation is not in a definitive but only in an'initial and temporary state that is to terminate in the attainment of pontifical approval. This doctrin~ was true in the past but it was contained implicitly in the laws and documents of the Holy See and also in the explicit teaching of canonlsts.2 The first number manifests clearly that diocesan congregations that are capable ot~ division into province.s should petition pontifical approval. The size of such congregations is indicated by the condi-tions now demanded by the Sacred Congregation of Religious for the division of a pontifical institute into provinces. These are: a) in every province there should be at least four larger houses, that is, houses consisting of at least twelve religious; b) the total number of 2Cf. Review for Religious, March, 1950, 57-68. 13 JOSEPH F. GALLEN Review for Religious religious in each province must be at least one hundred; c) the insti-tute must be capable of division into at least three provinces. These conditions are to be carefully noted, since they are less strict than the former practice of the Sacred Congregation as contained in several authors) A~ is clearly indicated in the second number cited above, a dio-cesan congregation should not delay its petition for pontifical approval until it has the size that admits or demands a division into provinces. Unless special difficulties exist against this petition, and such difficulties must be explained to the Sacred Congregation, the diocesan institute should request papal approbation as soon as the necessary conditions are verified. Tb~se are: a) the congregation by a sufficient test of time should have given proof of stability, religious observance, piety, ~ind spiritual profit of its work; b) it is sufficient that the congregation number one hundred and fifty members. It is not required that the congregation have houses in more than one dio-cese. These conditions also are to be most sedulously noted. They constitute the present practice of the Holy See and are less strict than the former practice as explained in authors.4 III. Division into Provinces "Is the Institute legitimately divided into Provinces (c. 49.4 § 1) ; if not, does it seem that it should be.so divided?" Pontifical, 16. The usual reasons for a division into provinces are the great num-ber of subjects, or the wide territorial diffusion of the institute, or the diversity of language of its members. Congregations can and do exist whose number of subjects de-mands a division into provinces but whose concentration within a relatively small area appears to preclude the ordinary arrangement of provinces. Some of these congregations have a number of members far beyond the power of a superior general to govern alone. All such congregations should propose this difficulty completely to the Holy See, and the Sacred Congregation may give some method of solving the problem. IV. Erection and Suppression of Religious Houses "In the erection and suppression of houses, were the rules of law (cc. 497, 498) and the standards of prudence observed, among which must be numbered a written contract, clear, complete and 3Cf. Bastien, Direetoire Canonique, n. 379, 3; Coronata, Institutiones Iuris Canon-ici0 I, n. 519. 4Cf. Bastien, ibid., n. 71: Sartori, 3"urisprudentiae Ec¢lesiasticae Eleraenta, 74. 14 January, 1952 QUINQUENNIAL REPORT drawn up in accordance with canon law and the Constitutions, with due regard to the civil law?" Pontifical 21 ; Diocesan, 11. This question is found in identical language in the pontifical and diocesan lists of questions. The primary insistence of the question is on the observance of the norms of canon law in the erection and sup-pression of religious houses. These norms are frequently emphasized by diocesan law in the United States, and since the matter is essen-tially a relation between dioceses and religious institutes, it will not be without profit to give a summary of diocesan law in this respect. Diocesan statutes almost universally contain the declaration that a pastor may not introduce or dismiss a religious community from the parish school, high school, or works of mercy and charity with-out the written consent of the Bishop. This consent is demanded in most cases by canon law. The admission of a religious community usually implies the canonical erection of a religious house or the opening of a filial house, and for bbth of these canon 497, § I and § 3 demand the written permission of the local Ordinary. The dis-missal of a community" usually implies the suppression of a religious house. The local Ordinary alone is competent to suppress a canoni-cally erected house of a diocesan congregation, and the superior gen-eral of a ponrificaI congregation must have the consent of the local Ordinary before suppressing such a house. The suppression of a filial house in a pontifical congregation appertains to the superior general; in a diocesan congregation both the local Ordinary and the superior general possess this right. Diocesan law frequently extends beyond the Code in this matter and demands the permission of the local Or-dinary even when the opening or suppression of a religious house is not involved, for example, when sisters go out daily from the motherhouse to teach in a parish school. The admission and espe-cially the dismissal of a religious community.is a very serious matter, and prudence seems to demand that a pastor should not even take an initial step in such a matter without consulting the Bishop. This can also be the sense of the diocesan statutes that demand both the consent and the advice of the Bishop.5 Religious superiors should be equally diligent in observing ~he rights of the Ordinary and the parish. The Code forbids the superior general of a pontifical congregation to suppress a house without the consent of the local Ordinary. Before withdrawing from any work religious should inform the Ordinary in proper time, that he may make other provision for the work. One diocese demands that tell- SGreen Bay, n. 73; Pittsburgh, n. 63. 15 ,JOSEPH F: GAI~LEN Ret~iew t~or Religions gious superiors give a year's notice before withdrawing from a parish.6 The difficulties' that can occur in this and similar matters manifest the necessity of a written and detailed contract between the diocese and the religious institute. Such a contract is either inculcated or presumed in some diocesan statutes,7 and the present question makes it also a directive of the Holy See. V. Presidencg of the General Chapter "Who presided at the Chapter: a) In the election of the Superior General? b) in the other elections and in the business meetings." Pontifical, 29; Diocesan, 20. "Who presided at the Chapter of election?" Independent Monas-teries, I 1. Canon 506, § z~ reads: "In congregations of:women the Ordi-nary of the place in which the election is held shall preside, either in person or.by delegate at the election of the superioress general.". A religious congregation is an institute in which all the members should and do take only simple, not solemn, .vows. The canon cited above refers to all congregations of religious women, whether pontifical or-diocesan. The canon confers on the Ordinary of the diocese in which the election is held the right and the duty of presiding at the election of the superioress general. The Code of Canon Law gives the local Ordinary no right of .presiding at the election of the other general officials, who are ordi-narily the four general councillors, the secretary general, and the bur-sar general, or at the chapter of affairs. If there is no declaration of the constitutions, n6 custom or usage to the contrary, it is certain that this presidency applies solely to the newly elected mother gen-eral. Three authors, Vermeersch,8 Schaefer? and Berutti?° hold that the local Ordinary can have the right of presiding at the election of the general officials and at the chapter of affairs from a prescription of the particular constitutions, and Vermeersch and Schaefer admit also custom or usage as a foundation of the same right. It cannot be said that this opinion is certainly false, but the question is one that may 6Lincoln, 24. ~Nashville, n. 170; Port. Ore. Prov., n. 29; San Francisco, 125. 8Vermeersch-Creusen, Epitome Iuris Canonici, I, n. 626. 9Schaefer, ibid., n. 509. 10Berutti, De Religiosis, 60. 16 January, 195Z QUINQUENNIAL REPORT be authoritatively settled by the Holy See after receiving th~ answers to the new lists of questions. Bastien aptly remarks that such a presidency is in conformity neither with the Code nor with the prac-tice of the Sacred Congregation of Religious in approving the consti-tutions of pontifical congregations, aiad Vermeersch agrees with the latter observation.11 A general chapter is something.that by its na-ture appertains to internal government. Therefore, external author-ity should have only that part in the general chapter that is express~ly given to it by the positive law of the Code. There is no distinction. in this matter between pontifical and diocesan congregations. The Code makes no such distinction, and it is an admitted principle that" in legal articles diocesan constitutions should be the same as pon-tifical, except in those matters in which the Code or the practice of the Holy See demands a distinction. Canon 506, § 2 reads: "In the monasteries of nuns, the assem-blies for the election, of the su~erioress shall be presided over, with-out however entering the cloister, by the local Ordinary or his dele-gate, with two priests as tellers, if the nuns are subject to the Ordi-nary: if not, by the regular superior; but even in this case the Ordi-nary should be duly informed of. the day and hour of the election, at which he may assist, either in person or by a delegate, with the regu-lar superior, and, if he assists, he presides." The canon is thus con-cerned with the presidency and the tellers at the election of the supe-rioress in a monastery of nuns, whether the vows of the nuns are actually solemn or simple. If the nuns aie not s~bject to regulars, this presidency appertains to the Ordinary .of the diocese in which the monastery is situated; if the nuns are subject to regulars, the same Ordinary presides if he attends; otherwise the regular superior is the president. Whoever actually presides also chooses two priests as tellers, neither of whom may be the ordinary confessor of the mon-astery. 12 This canon also is concerned only with the election of the superioress and not with the president and the tellers at the election of other officials or at the chapter ofoaffairs of the monastery. The two priests as tellers is something distinctive of institutes of nuns. In congregations of religious women the Code itself (cc. 507, .§ 1; 171, § 1) prescribes that the tellers must be members of the chapter and thus sisters. Any priest who accompanies the presiding local Ordinary or his d~legate may be admitted only as an attendant llBastien, ibid., 172, note 1; Vermeersch-Creusen, loc. cit. 12Cf. Berutti, ibid., 59. 17 WINFRID HERBST Revietu [or Religious or mere spectator. He is no~ permitted to take any active part in the election; such as to collect, count, or examine the ballots, to compute or record the votes.1~ I believe a fairly serious reason should exist for the admission of such priests. Chapters of their very nature apper-tain to the internal government of the institute. The unofficial at-tendance of persons who are not members of an institute at a chapter is thus just as foreign as would be their presence at a meeting of a local, provincial,, or general council of the institute. Matters that constitute natural secrets occur of necessity at every election, for ex-ample, the number of ballots and the number of votes received by various candidates in a particular election.14 A justifying reason should exist for permitting unofficial persons to acquire this knowl-edge. Religious institutes are also justifiably sensitive of the protec-tion of the secrecy of their chapters, which is manifested by the fact that many constitutions explicitly oblige the capitulars to secrecy. In some orders of nuns of simple ~ows the Holy See has approved the prescription of the constitutions that two nuns are to be, the tellers, is Pert:ec!: elrr-love Winfrid Herbst, S.D.S. y~ou have been exhorted many times and in many different ways to heap up treasures for heaven, to use each moment of every day in order to gain an ever higher place in heaven, to keep adding to your store of sanctifying grace because your degree of glory in heaven will be determined by the amount of sanctifying grace you have when you die. And at times you have been puzzled, wondering whether all such striving isn't rather selfish. And the other day you were told by someone that this is good selfishness, that it is the self-love of hope. You were assured that it is perfectly all right to love God and do good in order to gain a high place in heaven. That indeed, so you were told, is Catholic doctrine. It is. 13Normae Secundum Quas S. Congr. Episcoporum et Regularium Procedere Solet in Approbandis Novis Institutis Votorum Simplicium, 28 iun. 1901, n. 224. 14Cf. Bastien, ibid., n. 253, 1, and note 5; Vermeetsch-Cteusen, ibid., n. 286. ~SUrsuline Nuns of the Congregation of Paris, Pittsburgh and Brown County, Ohio, aa, 215-217. 18 danuarq, 1952 PERFECT SELF-LOVE Protestants have denied the proposition that we are permitted to act in view of the rewards God promises us. But such a denial is contary to the express teachings of the Church. The Council of Trent solemnly states: "If any one says that the just ought not for their good works done in God to expect and hope for an eternal recompense from God.; let him be anathema." And again: "If any one says that the justified man sins when he performs good" works with a view to an eternal recompense; let him be anathema." (Sess. 6, can. 26 and 31.) Anathema is a solemn ban or curse pro-" nounced by ecclesiastical authority. It is a consoling thought that we can always add to our future glory in heaven while we are still on earth. And it is interesting to reflect wherein this increase of glory of one blessed soul above another consists. Of course, we know that as far as the substance of happi-ness is concerned, it is the same for all the elect. The essential hap-piness of heaven is the beatific vision, the happy-making sight of God. Still there is a difference of degree according to the difference of merit. This difference, however, does not cause jealousy, because each one knows that a higher degree of glory than he enjoys would not be becoming or suitable for him. The consoling truth is that here on earth, during the time of merit, each one can make his future glory always' greater and greater. Now, since the least degree of heavenly glory is an almost infinite good, what a great good must not be a still higher and higher degree of that glory! And now we can always add to our future glory if we but wish, though many neglect that, and most people do not even think of it. Would that they had more selfishness in this regard, more of the self-love of Christian hope. Would that they might be prevailed upon to excel in prayer and good works proptec retribu-tionern, because of the reward. You ask wherein this higher degree of glory in heaven consists. It consists in a clearer vision of God; in a greater likeness to God; in a higher rank among the saints; in greater joy. Wherefore, how grateful you must be to God, Who preserves you that you may earn more glory in heaven. What a good use you ought to make of time, taking care to be always in sanctifying grace and living in union with God through prayer and the good intention in whatsoever you do. Reflect a little more upon this good seIf-love, this increasing of your merits and consequently of heavenly glory. God does not re- 19 WINFR1D HERBST Reoiew /or Religious quire anything extraordinary of you in order to gain heaven. He ac-cepts your daily and even in themselves trivial acts as meritorious of glory, if you do them in the state of grace and for Him, that is, for God's sake, with a good intention, out of love for God. God is so generous that He has ordained that your supernaturally good works cannot merit anything but grace and heavenly glory. Moreover, you cannot give this merit away to others, as you can the satisfac-tory value of all your good works; indeed, the very giving away of the satisfactory value in favor of the poor souls, for example, is a good work that again gives you an increase of merit which you can-not give away. And here is another striking thought. It is a very probable view of theologians that your good works continually in-crease in merit mbre and more according to the measure of the increase and augmentation of sanctifying grace. The more sanctifying grace you possess when doing good, the greater is your power of meriting just then. How is'this to be explained, you ask. The answer is simp.le enough. The higher the degree of grace we have, the more we please God; and the more we please God, the nobler, the more agreeable our actions are to Him and, therefore, the more meritorious. Hence it is that living a more fully supernatural life, having a higher degree of grace, the quality of our' actions will be better and deserving of a greater reward. It is an article of faith that good works merit an increase in sanctifying grace and eternal life. Therefore, by multiplying your meritorious acts you daily increase your stock of grace. This increased stock Of grace enables you to put more love into your good works and these thereby have more efficacy to further the growth of your spiritual life and to obtain still more merit. According to the degree . of grace does merit increase; and the just man through his merits can increase his amount of grace. "He that is justified, let him be justified still," says Holy Writ. Every good work done in the state of grace can merit an increase of sanctifying grace. Even in the reception of the sacraments, which give grac~ automatically, of themselves, every second of devout preparation and thanksgivirig, being a good work, merits an increase of sanctifying grace, over and above that given by the sacraments of themselves. Every pious ejaculatory prayer, every devout aspiration, every rosary, every such ~bing done in the grace of God, can heap up treasures in heaven. What a goodkind of self-love it will be i~ you devote your whole 2O danuar~t, 1952 PERFECT SELF-LOVE attention to this business of gaining heaven--and that, right now, since this day may be your last. Yes, today at least-you will labor in earnest. All your thoughts, words, and daily" duties shall be directed to heaven by a good intention; heaven must spur you on to true devotion and to the frequent .practice of virtue; heaven must make you humble, patient in adversity, constant in temptation, until you possess at last for all eternity'as an exceedingly great reward for your labor that happiness which is now shown you afar off by the light of faith. Remember that the essential j6y of heaxieh is :t.he beatific vision, the happy-making sight of God. After this life,, if you die in sanc-tifying grace, you shall by a wonder of Go~t'~s ~omnipotence, directly and without intermediary see God, which means to know Him with your intelligence, to understand God according to your degree of glory. You shall see God, not merely in the sense of looking at Him, for one only looks at an outside object, but in the sense that God shall come into immediate contact Mth our mind, with nothing between us and Him. Only God Himself could ever make us eter-nally happy. When, therefore, you work for heaven you are striving to attain God, your first Beginning and your last End. Thus striving to attain to God is self-love. It is good love of self. It really is the keeping of the great commandment: "Thou shalt love thy neighbor as thyself!" Here the Savior gives you the measure of the love of the neighbor, tells you how much to love him. That measure is the love of self. Remember that there is indeed a beautiful and highly virtuous self-love. Recall that it is the heresy of the Quieti~ts to hold, among other errors, "that no form or act of self-love, however spiritual and however fully referred to God, can at all befit a person eiatered upon the way of perfectlon. Remember that there is the love of Christian h6pe. But there is a higher self-love than that, a self-love that looks to our own interests, indeed, even to our own highest possible interests. But it looks to our interests out of the purest and most perfect love of God. We can loire ourselves for the sake of God Himself alone. Just suppose that you are a poor sinner. It seems that there are but. few mortals who have not offended God grievously at some time or other. Suppose you are such a one as has grievously offended Him. And suppose that you are a repentant sinner, t15at you are working hard for heaven. By prayer and good works you seek an ever higher degree of bliss and glory for yourself in the dearer vision and closer 21 WINFRID HERBST Review/or Religious union with your Creator and Father and Savior and Sanctifier for all eternity in heaven. You are constantly thinking ot: greater merit as you strive for higher virtue, and closer Chri~tlikeness. But in thus striving for your personal happiness in goodness here on earth and the highest.possible deli~ghts in heaven hereafter, your motive is not any good or happiness merely as your own, praiseworthy though that motive is. Your motive is really the greatest honor and glory of God your Father in heaven. How is this to be understood? You try to heap up treasures for heaven, to get an ever higher place in heaven, because of your loving conviction that your very presence there, and especially your greater bliss and glory, will be in the eyes of all the saints and angels throughout eternity an exceptionally marvelous manifestation of the infinite power and the incomprehensible mercy and goodness of the incarnate Son of God crucified for you, a poor sinner. "He loved me and delivered Himself for me," you will be proclaiming by your very bliss in heaven. Thus you will be loving and praising and glo-rifying Him in return for ever and ever. And the greater the degree of your glory, the greater will be your eternal praise of God. For all eternity your happiness will be a most evident proof and exhibition to all heaven of the absolutely pure and 'unselfish love of the infinite, eternal charity burning for you in the bosom of the Father and the Son and the Holy Ghost. In still other words, you will be casting down your heavenly crown before the Triune God. As we read in the Apocalypse: "And they do not rest day and night, saying, 'Holy, holy, holy, the Lord God almighty, who was, and who is, and who is coming.' And when those living creatures give glory and honor and benediction to him who sits on the throne, who lives forever and ever, the twenty-four elders will fall down before him who sits upon the throne, and will worship him who lives forever and ever, and will cast their crowns before the throne, saying, 'Worthy art thou, O Lord our God, to receive glory and honor and power; for thou hast created all things, and because of thy will they existed, and were created.' " (Apoc. 4:8-11.) The above, of course, suggests the highest perfection of self-love. It may seem hard to understand and practice such perfect self-love. Then you can at least practice a less perfect, though good, self-love. Keep the divine law of self-love. Live a virtuous Christian life, seeking to become ever more and more conformable to the Savior. 22 PERFECT SELF-LOVE Be Christlike in your goodness. Look forward with joy to that reward which he has promised to those who serve Him faithfully and who die in His love and grace. To repeat, if you strive for the highest possible place in heaven within your reach merely because of your own bliss and joy iri:, the vision and possession of God, you do well; for the Church teaches that you are permitted to act with a view of the rewards God prom-ises us. That would be good, though rather narrow, self-love. But it is much better, self-19ve, the very perfection of it indeed, if you keep thinking that the higher your place and glory in heaven, the more will all the angels and saints wonder that you ever got to heaven at all, not to mention such heights of glory and bliss, and the more they will praise God for it. Keep thinking that for all eternity they, and you too, will be "admiring and praising the infinite power, mercy, and love of God, which raised you from your nothingness--to which you had added the sinfulness that is less and worse than nothingness--to the glory of he~ven and even to such a high degree and place of everlasting bliss. And you want your God to be eternally praised because of your glorious reward. That is why you strive for it. Behold the perfection of self-love! It is blended with the perfect love of God-- loving God for His own sake, because He is the highest, most perfect, and most amiable Good. If you understand this perfect self-love, you will be filled with an ardent desire to attain it. And if your desire were put into weak words it would be a prayer for the perfection of self-love, as follows: O my God, let me daily, even hourly, indeed at all times strive sensibly to grow in virtue, to increase in sanctifying grace, knowing that my place in heaven will be determined by the amount of sancti-fying grace I have when I die. Let me so live that I may merit a high place in heaven, in order that Thou, my Creator, Savior, and Sanctifier mayest receive from me and from all the.angels and s~ints of heaven for all eternity the greatest everlasting admiration and praise in return for the mercy and love which Thou hast expended upon me by creating me, redeeming me through Jesus Christ Thy Son, and sanctifying me through the Holy Spirit, the soul of the Church, which is the Mystical Body of Christ. Let them all look upon my place in heaven and cry out: "He that is mighty has done great things to this soul and holy is His name!" O Holy Spirit, Spirit of wisdom and understanding, help me to 23 FRANCIS N. KORTH realize that, to be perfect, my interest in my eternal happiness and glory in heaven, my interest in higher m.erits, higher degrees of glory, higher bliss in heaven must all grow out of and be directed to the greater honor and glory of God. This I can only do if I have a pro-foundly humble estimate of myself, if I realize that of myself I am nothing and that Thou art "my God and my all." O Mary, my Queen and my Mother, that perfection of self-love was thine, as we see from the Magnificat, in which thou didst refer all to God. May it be also mine. Help me to realize that to be truly Christlike my love of "self must be God-centered, that it must be' directly and intentionally perfect love of God. Help me, dearest Mother, to live so that both here on earth in time and in heaven for all eternity I may look up and see, no longer me, but only God the Father, the Son, and the Holy Ghost. oAmen. Secular Institutes: Juridical Nature Francis N. Korth, S.J. ~N A PREVIOUS ARTICLE some historical notes on secular in-stitutes were offered. Now let us glance at the juridical structure ¯ of these institutes. I shall follow the catechetical form of presen-tation because it might be better suited to our purposes. I. What are "'secular institutes"? "Secular institutes" are a new juridical institution, recently recognized officially as a component of the juridical state of perfec-tion to-be-acquired in the Church. In brief, secular institutes are a new juridical state of perfection. 2. Does a state of perfection implg that the individuals in that state are perfect? No, not necessarily so. There is a difference between ~i state of perfection and the moral perfection or holiness of a person in that state. Just as individuals in the world, in societies of common life, or in religious institutes are striving after personal holiness or moral perfection, so too do members of secular institutes. But a juridical slate of perfection does 'not necessarily imply that persons in that 24 Januarg, 1952 SECULAR INSTITUTES state have already acquired moral perfection; perhaps so, perhaps not. Of itself, a juridical state says nothing about the personal sanctity of individuals in that state. 3. Wh~/ then are secular institutes called a state of perfection? Secular institutes are now recognized by the Church as a state of perfection because their members must bind themselves in a stable manner to the practice of the three evangelical counsels of poverty, chastity, and obedience. 4. How do secular institutes differ from religious institutes? The essential difference lies in this point. Religious take public vows of poverty, chastity, and obedience. Members of secular insti-tutes do not take those vows of the religious state but similar vows, oaths, promises, or consecrations. They likewise differ in the fact that religious live a common life in the sense of sharing the same board and roof under the direction of common superiors, while members of secular institutes for the most part do not lead such a common life. 5. Are societies of common life the same as secular institutes? Obviously not, since secular institutes do not have common life or at least not the canonical common life, while societies of common life imitate religious in that respect. Thus we arrive at a descriptive definition ~f a secular institute. A secular institute is the juridical state of perfection in which the members, for the purpose of acquiring Christian perfection a'nd of exercising the apostolate, bind themselves to the practice o~ the evan-gelical counsels in the world, that is, to the practice of evangelical poverty, chastity, and obedience by a vow, oath, promise, or special consecration accdrding to the provisions of their proper constitutions and under the direction of common superiors, but often for the most part without leading a common life. 6. Consequent upon the definition proposed; what are the main re-quirements of a secular institute? The main requirements of a secular institute can be grouped under three headings: (1) profession or full consecration to a life of perfection, (2) membership in the institute with its concomitant bond, (3) common house Or houses (even though common life for the most part is not required). 7. What is the nature of the profession or consecration to a life of perfection ? The profession or consecration is threefold. Besides the exercises 25 FRANCIS N. KORTH Review for Religiou~ of piety and self-denial common to all who aim at perfection, this profession embodies: (1) a vow or promise of poverty which regu-lates the use of temporal goods; (2) a vow, oath, or consecration of celibacy and perfect chastity; (3) a vow or promise of obedience by which the individual gives himself entirely to God and to the works proper to the institute under the guidance of superiors. Each of the above is made according to the constitutions of the particular insti-tute. 8. Does an~t obligation in conscience arise from these vows, oaths, promises, or consecrations? Yes, an obligation binding in conscience does result. The obli-gation would come from the virtue of religion, or from justice or. fidelity, as the case may be. (See the individual constitutions and the particular formulas of profession.) 9. ]n regard to the second requirement, how is incorporation into an institute effected ? An applicant is incorporated into a secular institute by profession. 10. What is the nature of the bond resulting from profession? By profession a stable, mutual and complete bond arises between the institute and the member making the profession. 11. Why is the bond stable? The bond is s~abte because the profession is either perpetual (taken once for all), or temporar~r (taken for a definite period but with the oMigation of renewal at the end of that period). It might be well to note, in passing, that even'if the profession is temporary, the member should have the intention of remaining per-manently in the institute if nothing calls him away, merely renewing his profession from time to time as required. If that were not the case, the bond would seem to lack stability. Stability of the bond also demands that the institute be not free to dismiss a member arbi-trarily but only for reasons permitted by law. 12. In what sense is the bond mutual and complete? The bond is mutual and complete in the sense that the individual gives himself entirely to the institute, and the institute in turn takes care of its member by providing for his spiritual needs and, if neces-sary, also for his temporal wants. There is some flexibility in the application of this point; the constitutions will determine the matter more fully. 13. As to the third requirement, why are common houses needed for secular institutes? 26 danuarg, 1952 SECULAR INSTITUTES At first glance it might seem strange to list "common houses" as a requirement of secular institutes which in general have as one of their distinguishing characteristics the lack of common life for their members. But the answer is rather simple. For proper functioning, an organization needs headquarters. In a secular institute a common or central house is to serve as the seat of th~ supreme or regional gov-ernment o1~ the institute and to be the dwelling-place of the superiors. Likewise some common house (or houses) is necessary for training prospective members, for conducting spiritual exercises for members, for meetings and gatherings, for taking care of sick and aged mem-bers, for providing for those who have lost their employment or have no means of taking care of themselves, or for assisting members in moral danger (such as removing them from an occasion of sin). 14. Is a common house necessar!t before a secular instituie could be established? Even though a common house is listed as one of the requirements of a secular institute, in practice it seems that permission can be ob-tained to establish a secular institute although at the time a common house is lacking, provided that sufficient assurance is had that such a development will take place. However, the force of this requirement is not too clear. 15. What is the procedure for establishing a secular institute? The preliminary pattern is as follows. A group of the devout faithful (lay people or clerics) function for some time as a loosely-knit organization with a common purpose (apostolic, charitable, pious). Gradually the organization develops into some form of canonical pious association of the faithful, such as a pious union, sodality, confraternity. During this time " . . . vigilant care must be exercised to see that nothing be permitted to these associations, either internally or externally, which is beyond their present condition and seems to belong specifically to secular institutes. Those things espe-cially should be avoided which, in case the permission to establish the association as a secular institute is later refused, could not easily be taken away or undone and would seem to exert a sort of pressure on superiors to make them grant approval outright or too easily" (Instruction of the Sacred Congregation for Religious, March 19, L948, n. 6). After the association has proved itself sustaining and capable of carrying out its purpose and of living up to the require-ments of a secular institute, application should be made to Rome for permission to be established juridically as a secular inst.itute. 27 FRANCIS N. KORTH Review for Religious 16. I~ an association [ull~lls all the requirements for a secular insti-tute, doesit have an option of remaining in its status quo, e.g. as a pio'us union of the faithful, or must it make application for establish-ment as a secular institute? When an association has all the nec.essary requisites, it must apply to Rome for permission to be set up as a secular institute. 17. Who is to make such application to Rome? The local Ordinary (and not. a mere titular BishOp nor a Vicar Capitular orVicar General) is the proper person to make such appli-cation. 18. To whom should the application be sent? ~ The application is to be sent to the Sacred Congregation for Reli-gious, since this Sacred Congregation moderates things pertaining to the juridical state of perfection to-be-acquired. 19. What information is to be forwarded with the application? The Sacred Congregation for Religious wishes to have informa-tion, with the proper adjustments, on all the points required by the Normae (nos. 3-8) issued by the same Sacred Congregation in 1921 in regard to the establishment of religious congregations. The infor-mation to be sent includes, therefore, the following: name and quall-ficati~ ns of the founder, reason for establishing the new secular insti-tute, proposed name of tb~ new institute, number and nature of works proposed as proper to the institute, means of support, list of similar~ institutes in the diocese (if any) with their proper work's. Six copies of the constitutions must also be sent, as well as coigies of the directory and of other documents which can be of service in showing the spirit of the association. The constitutions would give information 'about the nature of the proposed institute, its proper works, its government, common houses, classes of members, the fo~m of consecration, the bond resulting from incorporation in the insti-tute, training of the members, exercises of piety, and other relevant matter. Besides the above, any further information the Sacred Congrega-tion may require must also be sent. 20. After permission has been obtained from the Sacred Congrega-tion, what is the next step? After permission (the nihil obstat) has been obtained from the .Sacred Congregation, the local Ordinary may proceed to establish the secular institute as an ecclesiastical moral person. Official notice of 28 January, 1952 SECULAR INSTITUTES such establishment is then to be sent to the same Sacred Congrega-tion. 21. What is the juridical status of the new institute? The new secular institute is an ecclesiastical moral person of diocesan right, that is, a diocesan secular institute. 22. Could a diocesan secular institute later receive recognition as a pontifical institute? Yes, after a period of time such papal approval could be obtained. The procedure is similar to that followed for obtaining pontifical approval for a religious co.ngregation or a society of common life, with some necessary adjustments and additions. 23. Wh~t expansion is possible for a secular institute? A secular institute need not necessarily be confined to one dio- Cese; interdiocesan and even universal expansion might be possible. 24. By what laws are secular institutes governed? Secular institutes are governed by: (1) the provisions of the Provida Mater Ecclesia; (2). further provisions, interpretations, or applications of that Apbstolic Constitution made by the Sacred Con-gregation; (3) their own individual constituti6ns (which would embody the regulations of the Provida Mater Ecclesia and the further provisions of the Sacred Congregation, and make them more specific in conformity with the purpose of the institute) ; (4) the common law of the Code in matters pertaining to them or to their members and which are not provided for by their own special or proper law. 25. Do the members of secular institutes consequently have the obli-gations, or share in the privileges, of religious or clerics? As a general ru.le, they do not have the obligations nor share the privileges of religious. As fa~ as the obligations and privileges of clerics are concerned, again as a general thing, members of secular in-stitutes who are clerics share those obligations and privileges, while non-clerics do not. 26. What about the novitiate, training of candidates, transfer to another institute, dismissal, suppression of an institute, and the like? A secular institute, even if only diocesan, can be suppressed by the Holy See alone. The other points could be determined in the constitutions of each institute or in future communications from the Holy See. The three existing Roman documents on secular insti-tutes do not treat these points. 29 FRANCIS N. KORTH Review for Religious 27. Which are the three documents referred to in the preceding answer? They are: (1) the Apostolic Constitution of Pope Pius XII, Provida Mater Ecclesia, of February 2, 1947; (2) the Motu proprio Primo feliciter of March 12, 1948; and (3) the Instruction Cure Sanctissimus, issued by the Sacred Congregation for Religious on March 19, 1948. Up to the present, these are the main documents about secular institutes. (An English translation of these docu-ments can be found in Bouscaren's Canon Law Digest: Supplement 1948, pages 63-86). 28. If a secular institute bad been established with the approval ot~ the Holy See prior to the Prouida Mater Ecclesia, do the prou[sions of that Apostolic Constitution apply to such an institute? The Prouida Mater Ecclesia is not retroactive in regard to those secular institutes (any association which fulfills the substantial 're-quirements, no matter under what form it was approved) which had been previously approved by the Holy See or established after con-sultation with the Holy See, as far as their rights and obligations are concerned, but they now come under the classification of secular in-stitutes. In regard to all other associations the Provida Mater Eccle-sia does apply. 29. One [inal question. Why was the name "'secular institutes" chosen? In the 'deliberations preceding the official recognition of secular institutes as a new juridical state of perfectibn, various names were proposed for the new institution. Among these were: "religious sodalities," "religious unions," "societies without vows and without common life." However, in order to bring out the specific character of the new organizations, the present name, "secular institutes," was happily chosen. That 'name spotlights the fact that members of the new institutes do not live a cloistered life but live in the world and support themselves by the same occupations and employment as do other people. A concluding'remark. As the Holy Father in his Motu proprio (II) emphasized: ". in working out the general as well as the par-ticular organization of all these Institutes, this must always be kept in mind, that in all of them their special and peculiar character as secular Institutes, which is the whole reason for their existence, be clearly expressed. Nothing is to be subtracted from the full profes- 30 January, 19~2 OPEN LETTER TO SELF sion of Christian perfection, solidly based on the evangelical coun-sels, and in substance truly religious; but this perfection is to be exer-cised and professed in the world, and therefore in all things which are licit and which can be brought into conformity with the duties and works of that same perfection, it must be adapted to the secular life. ". [The] apostolate of Secular Institutes is to be faithfully practiced not only in the world, but as of the world, and therefore with avowed aims, practices, forms, and in places and circumstances corresponding t~o this secular condition" (Bouscaren, op. cir., pages 77-78). Open Letter to Sell: Everett J. Mibach, S.J. DEAR SELF: You have often asked me why it is that you make such little progress in the things of God. You complain, dear Self, that you often have clear lights and high aspirations after holiness only to have them vanish like a puff of smoke that never was or like the seed in the gospel withering away before it brings forth the promised fruit that lay pregnant in its husk. You resign yourself to a spiritual mediocrity. You leave, the "why" of it unanswered. I am afraid that you have forgotten, dear Self, a lesson that you were taught many years ago when you first set out in quest of God. -Then it was that you had explained to you the importance of t~delitg in little things. This means simply: fidelity to grace. As you grew older, but not wiser, you noticed the "great deeds" won the applause of the day. You concentrated your efforts on performing the big things" and have neglected the little ones. Because things seem little you should not account them of no value. A man's thumb can cover the button that will plunge a bril-liantly lighted city into aconfused darkness. A bronze door weighing several hundred tons can be easily opened because of a little pin in the hinge. Five cents worth of iodine in the thyroid gland keeps this world's genius from being an idiot. Little things? Yes. Unimportant? Hardly. If you insist, upon spurning the seemingly little things, 31 EVERETT3. MIBACH Review t:or Religious Self, you will never attain to sanctity. Fidelity to little things is the small button that will flood the soul with the light of God's grace. It is the small pin upon which swing the gates to our eternal glory. Self, think back to some of the little things you have neglected. What far reaching consequences that' neglect has had! Every time Christ whispers--and He does so constantly to the Christian soul-- He is offering you a greater share in His divine life. He is inviting you to a closer participation in Him. All of His invitations have written upon them R.S.V.P. R3loondez, s'il oous plait. Answer, if you please. You can throw the invitation aside unans~wered, thinking it too unimportant, too inconsequential to merit your serious atten-' tion. Nothing that Christ invites you to is unimportant. Nothing is inconsequential. Christ is God. His divine life of grace in us is the all-important thing in this life. When He offers you a greater .degree of this divine life, a closer union with Him, do you dare to say that it is unimportant, to say it is a little thing? I have told you, Self, that Christ is constantly whispering to your soul. Do you not hear Him? Do you not know what I mean by the "whisper of Christ"?Can it be that you have never, experienced it? Of course you have. Because you have told me of your aspira-tions that were still-born. He speaks daily to your intellect, to youi right judgment, to your conscience. Perhaps if we recall together a few of the neglected little ~hings you will better understand what I mean. Remember the day when everything wasgoing so well. You had been living in union with your Divine Guest, turning to Him in the quiet of your soul. And then you found yourself with some "other Christs." The conversation was of many things. Suddenly you thought about a little remark you could repeat about an "absent Christ." It was just a little thing, a word or two, nothing more. A little mocking inflection of innocent words, a little raising of the ey~- brows with a knowing nod--little things in themselves but just enough to start the ball rolling. Like a snow ball rolling downhill, it grew in size as it passed from one to another. How you blushed when you saw the consequences! Before you gave it your little push you had heard Christ's whisper, "Don't say that about Me. It is just a little defect and my 'other Christ' and I are sin-cerely trying to work it out. R.S.V.P." But the thing asked was too small, one or two words held back. Christ would not ask that of you, Self. So you said it because it was just a little thing. Then you went back to find again your Divine 32 Januarv, 1952 OPEN LETTER TO SELF Guest and resume your communing with Him. But He hid Himself from you. Perhaps He went to console His "absent Christ" who was wounded by your infidelity. Do you recall the night 9t supper when the potatoes were burnt? The thought occurred to you to eat them and not complain about it. That was Christ's invitation: "My other Christs are suffering. Won't you fill.up my sufferings in union with theirs? R.S.V.P." And you answered, "This is'nothing. What a foolish thought! That is for novices. I'll do some real penance tomorrow." But you had turned your back on the invitation of the moment. Christ offered you a greater share in His life and you refused it. That unguarded look, that littl~-~oh, so little--self indulgence in curiosity, that little un-pe~: ceived concession to ease that is known only to.you and your Divine Guest, that little slurring off of modesty, that little lack of silence--and all the time you knew what Christ asked of you. With the timelessness of thought you were able to weigh in the balance what was asked of you. You chose yourself. You could have chosen Christ but you did not. It was too little. Imagine Christ's life to be bought for a trifle and you refused to buy it! Do you still wonder at .your lack of progress? Self, I want you to stop and think of what a mistake you are making in neglecting these little things. You are stifling the growth of Christ in your soul. He is nourished by your willing acceptance of His graces. He is starved by your refusals. Nothing is too small to offer Christ when He asks for it. "When you hear His voice harden not your heart." You wonder, I know, why it is so very hard at times to give these little things, it should be easy because they are so small. Yet what a struggle it costs you. Don't look too far for the answer, Self. It is in your very name. You bear in your-self the seeds o'f death. Your very name betrays you. I can promise you, Self, that if you take a firm resolution to be faithful to~ the !ittle things of the present moment you will make progress. Keep saying, "Yes, yes, dear Christ, this little thing" for You, and an increase of Your divine life for me. In giving You this little thing I am giving part of myself to You, my body, my judg-ment, my will. There can be no vacuum in nature, so You must fill up the void with Your sweet presence." God Bless you, Self. " Your constant companion, ME ¯ 33 Cont:emporary Depreclat:ion ot: t:he Religious Lit:e P. De Letter, S.J. OF LATE in many a religious institute, particularly of nuns, scarcity of vocations has provoked a veritable crisis and raised a r~roblem. The ideal of the religious qife, apparently, no longer appeals to the young. They dream of something greater and more modern, more active and efIicient, offering them a better chance of developing their tMents and personality. This practical deprecia-tion of the religious life may be due to many causes, from a worldly spirit with its desire for comfort and of the sensational, up to the specious pretence of more fruitful apostolate and more widespread action. But it is a fact that together with it, and perhaps as its par-tial if not chief cause, echoes are heard of a plain theoretical deprecia-tion of the religious state. However well-intentioned may have been the praise and commendation of another ideal, that of the secular priesthood and of' the secular apostolate, which gave occasion to this slur on the religious life, the errors involved cannot but be harmful in the long run, even to the other cherished ideal. Religious writers have not failed to take up the challenge and to defend the Catholic idea of the religious state against its detractors. It must have been gratifying to them and to all religious that recently the Holy Father himself took up their defence when he addressed the members of the First Congress for Religious, held in Rome, Novem-ber 26-December 8, 1950) The congress had expressed the wish for a papal pronouncement which would condemn the errors rampant about the state of perfection, and give clear directives for the adapta-tion of the religious life to modern times. In answer to this desire the Holy Father stated in unmistakable language the erroneous opin-ions concerning the traditional idea of the religious life. It is not out-of-place for religious to reflect awhile on the Pope's teaching about the religious state. This reflection should increase our oivn appreciation of our vocation, and enable us t9 inspire others with the same ideal. The Holy Father deals with five main causes of the present-day 1The Latin text of this allocution is found in the Acta Apost?licae Sedis, 43 (1951), pp. 26-36. 34 DEPRECIATION OF RELIGIOUS LIFE depreciation of the religious life; the first two concern the position of religious priests; the last three concern all religious. They comprise both theoretical and practical errors, to which he opposes the tradi-tional Catholic teaching. He thus indicates both the ill and its cure. The Place of the Religious Clergg within the Church The first cause of undervaluing the religious state, particularly that of the .religious clergy as distinct from the secular clergy, 'is a wrong idea of its place within the Catholic Church. This is mainly a theoretical error but it entails practical consequences. It has been said that the hierarchy instituted by Christ is that of pope, bishop, and parish clergy. The religious state is not of divine origin; it is only an ecclesiastical institution. The religious clergy derives from and is secondary to the secular or diocesan clergy. Religious priests do not exactly fit in the degrees of the normal hierarchical order; they are practically outside the hierarchy. Proof of it is their exemp-tion from the bishops. This theoretical view naturally inclines one to underrate the state of the religious clergy and to consider them as more or less irregular. Should we not rather abide by the normal hierarchical position of the secular or diocesan clergy? A.practical consequence, logically flowing from this pr~mise, would divert aspirants to the priesthood grom the cloister and direct them to the seminary. To this partly erroneous view the Pope opposes what may be called the first papal decision in the age-long rivalry between secular and regular clergy. The Church, he says, is hierarchical by divine institution, that is, composed of clerics and laity.' Both of these, clerics and "laity, can enter the religious state which is, it is true, of ecclesiastical origin. Both religious and non-religious can be clerics and priests. But neither of the two pechliar forms of life for the, clergy that exist today, secular or regular, was established by Christ. The divine law does not give the preference to one above the other, nor exclude one or the other. Christ left to His Church the task of ¯ settling their mutual differences and relations, and their respective labors. Accordingly, the religious clergy is not less within ~he hierarchy than the secular clergy. Both religious and secular priests are helpers of the bishop, as determined, for the religious too, by the Code of Canon Law (626-631; 454, § 5). At times, especially in the mis-sions, the whole diocesan clergy happens to be religious. This, the Pope says, is not an abnormal situation which should be ended as 35 P. DE LI~TTER Reoieu) t:or Religious soon as possible. Accordingly also, the exemption of religiou~ !s not against the divine institution of the Church nor against the general principle that priests are depqndent on the bishop. For two reasons: first, because even exempt religious depend on the local bishop to the extent determined by canon law; secondly, because they are subject, both by the ruling of the Church law and by virtue of their vow of obedience, to the pope who has immediate ordinary jurisdiction in every diocese and over all the faithful. The practical sequel of this papal teaching is self-evident: reli-gious priests are as much in place in the Church as the secular clergy. The specious pretext for depreciating the religious life of priests, as though it placed them outside the hierarchical order of the Church, vanishes into thin air. Which Is the State of Evangelical Perfection? A second cause of depreciating the religious life is a mistaken idea of the state of evangelical perfection. It is right and necessary to exalt the sanctity of the priesthood and to inculcate in all priests their need of personal holiness required by their saintly fur~ctions. But this well-meant endeavor has sprea.d the idea that the clerical state is a state of evangelical perfection. The clerical state, it has been said, of its nature and by virtue of its divine origin demands that its fol-lowers keep the evangelical counsels. If that were correct, then the clerical state would be preferable to the religious life. A state of perfection instituted by Christ Himself would be, in itself, more essential than the state of perfection which is only an ecclesiastical institution. But, the Holy Father says, it is not fully correct. Before hearing his criticism, it may be well to say that there is something true in the exalted idea of the priesthood and in its connection with the evangelical counsels. This was brought out clearly in two recent documents on the priesthod; one, the great pastoral of the late Cardinal Suhard, Priests among Men; the other, the exhortation of the Pope himself, Menti nostrae, on the sanctity of the priesthood. Both of these show that the spirit and, when pos-sible, the practice of the three evangelical counsels of poverty, chas-tity, and obedience are the ideal setting for the priestly task and for the apostolic ministry. But this does not mean that the priesth.ood itself entails the state of evangelical perfection such as is sanctioned by the three religious vows. A cleric, the Pope teaches, is not bound by divine law to the evangelical counsels of poverty, chastity, and obedience. Particularly, 36 January, 1952 DEPRECIATION OF RELIGIOUS LIFE a cleric is not bound to them in the" same manner as a'religious is bound by his public vows. A cleric may take these obligations upon himself privately and freely. Even the canonically established law of priestly celibacy for clerics of the Latin rite does not take away the essential difference between the religious and the clerical state. A cleric who is a religious professes evangelical perfection not because he is a cleric but because he is a religious. This important papal teaching means that the state of evangelical perfection is not found without the three vows of poverty, chastity, and obedience; that these three excellent means for perfection are not just casual and more or less replaceable bY other means or counsels. The many means of sanctification or apostolate which the priestly state includes, however excellent they may be, are not sufficient to establish priests in the state of evangelical perfection. This state sup-poses the three counsels opposed to the threefold concupiscence which St. John names (I John, 2:16) as the great obstacle to charity, the substance of Christian perfection. The Pope confirms this teaching by answering the objection one could draw from the approbation he himself g~ve to secular insti-tutes. His Apostolic Constitution Provida Mater canonically ap-proved these in I947, as one form of the state of perfection. Mem-bers of these institutes, he says, are in the state of perfection, not be-cause they happen to be clerics, but because they ~ire members of an approved institute. As such they follow the three evangelical cdun-sels, even though not being religious or regulars and whilst keeping externally to the secular life. This teaching involves a grave practical cotisequence. It .means that when young men feel drawn to the state of evangelical perfec-tion, and when this attraction, after due scrutiny and probation, proves to be a genuine, divine inspiration, then it would not do just to direct them to the seminary. The Holy Father himself states that the priesthood by itself does not place one in the state of perfection. Only the ~eligious vows do this, or the vows of a society or institute approved by the Church. This teaching cuts at its root any under-valuation of the religious life considered from the viewpoint of Christian or evangelical perfection. Motives/:or Joining or Not doining the Religious Life A third symptom of contemporary undervaluing of the religiotis life is shown in the way the motives for entering the religious state are interpreted. It has b'een said that the cloister is a haven of peace 37 P. DE LETTER Review/:or Religious for the timid who are afraid of'the battles of life in the world--who are what is called escapists. Better pray for grace to be courageous ¯ and stay on in the battle. That means, in plain language, that reli-gious life is not for the courageous but for the faint-hearted. To this imputa.tion the Holy Father takes exception in strong words. Generally speaking, this alleged reason for joining the religious life is false and unjust. The religious vocation demands gre~it courage and devotedness. Proof of it is the history of the religious orders. Another proof is the work done today by religious in the missions, the ministry, hospitals, and education. Most of the religious are fighting the battles of the Church not less than priests or laymen in the world. Why then, the Pope asks, are there few vocations today? Not because of the specious reason just set aside, but because many of the young find it too hard to strip themselves of their freedom by the vow of obedience. The reason vocations are fewer is the. lack of courage to face the real sacrifice involved in the religious vows. Yet some try to justify this refusal of giving up one's freedom on prin-ciple, a false principle which is a novel error concerning Christian perfection. A new ideal of perfection is being proposed to the young --no longer, as formerly, the sacrifice of one's freedom for love of Christ, but a controlled freedom: restrict freedom, they say, as far as is necessary, leave it full scope as far as possible. Again, if this novel asceticism is right, then religious life is no longer the better part. But the Pope condemns it in plain terms. Not only is it problematic, he says, whether the new basis of Christian sanctity will prove as firm and fruitful in the apostolate as the old rule of obedience for love of Christ, but that concept contains a serious ~rror regarding the nature of the evangelical counsels whose excellence it slights. The new form of perfection is not of the same spiritual value as the vow of obedi-ence by which one imitates Christ who became obedient unto death. In other words, to place the new ideal of perfection on a par with the religious vows, or even to place it above the ideal of the religious life, is erroneously to depreciate the. state of evangelical perfection. Accordingly, the Holy Father concludes, it is wrong to propose only the new ideal of perfection to one who asks for advice about a vocation. When signs of a vocation to the state of perfection are present in a young person, the ancient ideal of freely immolating one's freedom by the vow of obedience must be proposed to him. It is contrary to Catholic principles about Christian perfection to ad-vise against it. And so the depreciation of religious life, implied in 38 danuar[l, 195"2 DEPRECIATION OF RELIGIOUS LIFE the exaltation of this new ideal of freedom, rests on an erroneous understanding of evangelical perfection. Depreciation of the Contemplative ,Lille in Favor Action That Yields Results The preceding causes of undervaluing religious !ife are mainly found among non-rellgious. They are errors in the theory about the life and organization of the Church, about the perfection of Christian life, about the meaning of the evangelical counsels; the-oretical errors that dictate the practical advice to look for the better thing, not in the ranks of the world-fleers, but among the courageous warriors who stay in the thick of the world's battles. Religious themselves easily keep free from these errors but not from the next two causes of the depreciation. The.first oLthese,.consists in. .~y.e.r~[!.ng. external activity which aims at tangible results and in undervaluing interiob-life or the con-templation of the eternal truths. Even religious do not always keep clear of this danger. Stated bluntly, the implicit objection against the religious life, which is always contemplative to a great extent, and in some cases almost exclusively so, comes to this: that contem-plation is useless, or nearly so, for practical results in the work for Christ and His Church; it is mainly a waste of time. Evidently. this grievance is rarely put in this extreme form. But something of it is at the basis of many an "actionist's" depreciation of religious life. Not so rarely is something of it also in the mind or practice of reli-gious. Is it any wonder? Have we not been warned time and again against the modern heresy of action? Shall we be surprised that even religious who labor in the world without being of the world, imbibe something of the atmosphere in which they live, and that they too, in their active life, either in theory or in practice or in both, exalt action to the detriment of contemplation?' But on the assumption that action comes first and contemplation second it would logically follow that the state of life in which contemplation takes a large place is less excellent than a life which can be wholly given to the activity of the apostolate. This, again is wrong. The error originates, the Holy Father says, from a mentality of our day which is reflected in the latest phi-losophy, existentialism; this underrates eternal values and is all taken up with the action of the moment and its result. The right manner for the apostolate, after the example of St. Francis Xavier and St. Theresa of Lisieux, is to unite action and interior life. Religious 39 P. DE LETTER' . Review for Religious ought to grow in interior life in the measure that their action ex-pands. And pure contemplatives are not less necessary for the life of the Church, nor are they less apostolic than active religious. They are needed in the Church to ensure harmony between exterior work and the interior life. It is only when interior life penetrates into our action that reli-gious can counteract, more in deeds than in words, the modern tend-ency to laicize the works of charity. Christian charity is radically different from lay philanthropy. It is incomparably stronger be-cause it draws its spirit and inspiration from the love of Christ. This strength even non-Christians acknowledge and 'appreciate. And that is the direct answer to any depreciation of the religious life. It is up to us religious to take care of this interior inspiration of our exterior action. Unless we do this, we willy-nilly play into the hands of. those who in practice depreciate the religious state. Adaptation of the Religious Life to Modern Needs and Wags A last modern grievance against the religious life is its lack of adaptation to modern needs and ways. The Holy Father faces the objection and strikes .the right balance in answering. The objection, he says, is partly founded. It is true that adaptation is necessary, but it ought to be done in the right way and unite the old and the new. The zeal of young religious--for the objection does not only come from outside the cloister--"to be of their time" is good and legitimate to an extent. Why? Simply because religious foun~lers adapted their institutes to the needs of their own times. But the needs change with the changing times. Their present-day successors have to do as they did; they have to study and to know the aspirations and needs of their contemporaries if they wish to help them. After granting that much, the Pope insists on what must remain unchanged, on what never grows old and is ever new. Such is the patrimony of the Church. The Holy Father recalls his defence of it in his encyclical Humani generis. Another part of that inalienable patrimony is this: the purpose of .the state of perfection is to make saints. This too is ever modern. And it involves this capital truth of Christian asceticism: that the only way to perfection is self-abnegation for love of Christ: Of this eternal truth no adaptation is needed or allowed. Once these substantials are safe, other things regarding the exterior setting of religious life can and must be adapted to the circumstances of the times. Much of this, the Pope says, has been done already; and more was pla~ined in this congress. The 40 danuarg, 1952 DEPRECIATION OF RELIGIOUS LIFE adaptation concerns the works of education, schools, and care for the sick. In these avocati6ns religious may and must strive to'be as up-to- date as any of their contemporaries. That way, we may add, they will help to remove a pretext for depreciating religious life. The Pope himself formulates the guiding principle' of this adap-tation: we must detect the spiritual resources, the secret desires, the true frame of mind of our contemporaries, and their good aspira-tions in order to encourage and develop them. What are these good aspirations? Th, ey are the three main characteristics of the modern ¯ mind: broadness of views, unity of organization, and promptness in execution. These qualities are good; they ought to be taken up and favored. They are, moreover, not only modern; they are as old as the gospel, dust read the New Testament: for broadness of view, (I Cor. 3:23); for unity of organizat, ion, (I Cor., 15:28 and Mark, 12:28-34) ; for promptness in execution, (Luke 9:62). And look at St. Paul: he is a modern man, as modern in spirit as any today. we religious follow these teachings of the gospel and the example of the Apostle, then we shall be adapted to our modern times. We ~hall feel that we are of our time and thus expel from our minds a secret pretext for not valuing as we should the better part for which we were chosen. We shall also answer, in deeds better than words, the modern grievance against the religious life. Conclusion In conclusion the Holy Father points out what ought to be the religious's own contribution to the revaluation of the religious life. He tells them in substance: "Be what you are. Let your lives bear witness to the reality of the religious state." Then men, within and without the Church, will understand and esteem the state of perfec-tion. In the religious life both action and contemplation aim at Christian perfection and at the apostolate. For perfection, the most effective means will always be the three religious vows that aim at uprooting the threefold concupiscence; austerity of life will show that. For the apostolate, ever-active zeal, grounded in faith and charity, radiant in the union of charity among yourselves and with ¯ other laborers of the Lord's vineyard, practically shown in 'justice and charity towards 'the poor, will preach to the world the right esteem for evangelical perfection. We should take to heart this warning of the Holy Father and strive as hard as we can that our lives may answer our name and that in re~ility and truth we may come up to what we profess. 41 ( ues ions and Answers ~l[--- Our constitutions state~ "Elections shall never take.place except in full council. Therefore, if one of the Councillors cannot be present, and the election cannot be postponed, the superior of the house shall take her place, or the council shall choose one of the Sisters in perpetual vows who has an active and a passive voice." No mention is made in the constitutions of supplying the absence of a councillor in meetings when there is no question of an election. In that event, must the substitute be chosen in the same way, or may the superior general appoint a Sister of her own choice to take the place of the absent councillor? " The general principle is that absentees are not to be supplied for meetings in which no elections are had, when the constitutions are silent about the point. Ali councillors are to be called: subsequently, in order that the council might act, the presence of only one councillor would suffice (except for the case of dismissal of a religious with per-petual vows in an exempt clerical institute according to canon 655, § 1, which requi~es the presence of at least four councillors). Whether justice would always be satisfied when on.ly one or two councillors are present in discussions of more important matters is a different question. Therefore, according to general principles the superior gen-eral is not to appoint another Sister to take the place of the absentee councillor nor is a substitute to be chosen by the council itself.' However, since the particular constitutions mentioned in the ques-tion are following the precedent set by the Norrnae of 1901 for elec-tions, if those constitutions demand a full council for certain other matters, then it seems probable that absent councillors could be sup-plied in the following way. If one councillor is absent, call in the local superior as a substitute. If another councillor is absent, have the council choose some other Sister of the house who has perpetual vows. The superior gene~ral is not to make the choice. A religious of the community draws up the designs for a series of reli-gious greeting cards, while another religious composes the verses. The cards are printed by on outside press. To be perfectly frank, the main purpose of the project is profit for the community. Is this against canon 1427 The community owns and operates a small press. A lay brother does QUESTIONS AND ANSWERS the actual running of the press. Can ÷he community accept outside con-tracts in order to increase its profits? Again it must be admitted that profit is a major consideration. Canon 142 forbids clerics to engage in lucrative industrial or commercial trading, whether they do it personally or through others, whether for their own or someone else's advantage. The following four elements must be present simultaneously before a given actiofi would fall under the classification of forbidden trading. (1) Some-thing must be bought, (2) for resale. (3) unchanged or changed by hired help, (4) at a profit. Now for the cases presented. "A religious or cleric is always al-lowed to print (or have printed) and sell at a profit whatever he has written himself" (REVIEW FOR RELIGIOUS;, V [1946], 61). This applies also to designs and verses prepared for greeting cards. "If the religious run the press themselves and do all the work, they may print and sell not only books and writings of the members of their institute, but also books written by others who are not mem-bers. If the religious merely own and direct the press and the work " is done by hired help, they may print all works written "by members of their institute but nothing else unless they have a special indult from the Holy See; nor may they .engage in ordinary commercial printing" (Op. cir., p. 62). Hence, to answer the second question specifically, the community may accept outside contracts provided all the w6rk is done by m,embers of the community. If the work is done by hired help, permission must be obthined from the Holy See to ac-cept outside corltracts. 3 When the enactments of a general chapter fall to be promulgated within a reasonable period after the chapter, what obligation devolves upon the individual delegates in the matter of urging their promulcjatlon, and of mainta!n[ncj secrecy which shields such a failure? Enactments of a general chapter are to be promulgated according to the provisions of the constitutions of the particular institute (usually promulgated by the superior general). At times the consti-tutions require such enactments to be submitted to the Holy See (for pontifical institutes) or to the local Ordinary (for diocesan institutes) for confirmation prior to promulgation. This is always the case when there is question of any change in the constitutions themselves or in the interpretation of the constitutions. A general chapter has power as long as it remains in session; then 43 QUESTIONS AND ANSWERS Reuiew for Religious its power ceases. If the superior geneFal fails in his duty of promul-gating the enactments of the general chapter, the constitutions might possibly make some provision for such failure. If the constitutions say nothing, it seems that the matter should be taken up by the suc-ceeding general chapter, convened in ordinary or extraordinary ses-sion. Meantime if some point covered by an enactment became urgent, that matter could be referred for settlement or action to superiors, either internal or external, as the case would warrant, but without any reference being made to the chapter's unpromulgated enactment. During the considerations that would follow, the negligence of the su'~erior general might become apparent; otherwise the succeeding general chapter could investigate the case and act. accordingly, in con-formity with the constitutions. In regard to secrecy, "the members of the chapter should remem- ¯ bet that they are bound by secrecy regarding the matters discussed in chapter until the promulgation of the results of the chapter are made by the superior general. Even after such promulgation they should observe secrecy as to details regarding names and matters discussed or voted upon in chapter:' (REVIEW FOR RELIGIOUS, I [1942], 258). Delegates to a succeeding general chapter could be made familiar with the details of the case as far as necessary. That would seem to be the extent of the obligation devolving upon individual delegates of the preceding chapter. When a Sister, with permission, reads the Divine Office, or the Little Office, in private, may it be read in Encjlish, or must if always be read, as well as chanted, in Latin? Also, we are told that when sayincj the Office in private, we should not follow the rubrics. Does that include the lowering of the sleeves, as well as the prostrations, and the like? A distinction must be made between the Divine Office and the Little Office of the Blessed Virgin. To take the latter first: unless the constitutions or custom require that the Little Office be recited in Latin when said privately,a Sister may recite it in the English. The Divine Office must always be said in Latin when it is of obligation. Should a religious who is not obliged to recite the Divine Office wish to do so out of devotion, it is obvious that this may be done in Eng- Following the rubrics, strictly speaking, refers to the directions originally given in red (rubrum) print in the liturgical books, such 44 danuaryo 1957. QUESTIONS AND ANSWERS as the Missal and Breviary. Lowering of the sleeves, prostrations, and the like, rhay be called rubrics in a very wide sense. Hence if the rubrics, strictly so-called, are not to be followed in the private recita-tion of the Little Office, then a fortiori, such observances as lowering the sleeves and the like are to be omitted. Is ff permissible ÷o use a protective plastic cover over a cloth scapular (single or flve-fold) without losing the indulgences one gains from wearing it next to the skin? Also, is the cloth scapular preferred to the medal or are both given equal value in the eyes of the (~hurch? A protective plastic cover may be used over cloth scapulars with-out the wearer losing the indulgences. The scapular need not be worn next to the skin. (Decree of the Sacred Congregation for In-dulgences, March 12, 1855). In the decree of the Holy Office, December 16, 1910, allowing the use of the scapular medal, it is stated that the then reigning Holy Father, Plus X, while makin~ the conc~ssion, strongly desired the faithful to keep on using the type of scapular to which they were ac-customed, namely, the cloth scapular. However, it should be noted that one who does wear the medal instead of the cloth scapular could gain all the indulgences attached to the wearing of the scapular. A member of a Congregation of Religious Brothers wishes o enlist in the armed forces, and asks his major superior to obtain an indult of ex-claustration for him. May his major superior ask for such an indult? Canon 592 of the Code of Canon Law tells us that religious are bound by the obligations of clerics. And canon 141 states that clerics shall not voluntarily enter upon military service except it be for the purpose of being released from the obligation more quickly, and then only with the permission of his major superior. Hence in countries in which clerics and religious are exempt from military service, a re-ligious Brother would not be allowed to volunteer for military service, nor would an indult of exclaustration be given him for this purpose. OUR CONTRIBUTORS EDWARD J. CARNEY teaches.theology and is superior of the House of Studies of the Oblates of St. Francis de Sales, Washington, D.C. JOSEPH F. GALLEN teaches Canon Law at Woodstock College, Woodstock, Maryland. P. DE LETTER is from St. Mary's Theological College, Kurseong, India. FRANCIS N. KORTHand dEROME BREUNIG are on the faculty and EVERETT .J. MIBACH, a former mission-ary to China, is studying theology at St. Mary's College, St. Marys, Kansas. 45 I a!:her Paul ot: Graymoor Jerome Breunig, S.J. 44~VfHY, you lazy monk: I wouldn't give you a red cent." was Wthe answer an Anglican in Franciscan garb received when he asked a man to pay his subway fare. This "lazy monk," as an 'Anglican,. founded a threefold counterpart of the Franciscan order, instituted a Church Unity Octave, won acclaim as an outstanding preacher and journalist, and prayed and worked and co-operated with the striking graces he received to bring himself and his works into the fold of Peter. Ordained a Catholic priest, "the lazy monk" through crushing disappointment carried on his aposto-late with ever-growing success until his death in 1940. But, most of all, this monk left in his life about as literal a transcript of Christ's Gospel as imperfect flesh-and-blood parchment could hold. His name in religion was Paul James Francis, S.A., and the story of'his seven-ty- eigbt, busy years is told by David Gannon, S.A., in a definitive biography entitled Father Paul of Gra~moor.1 In view of the coming octave, January 18-25, it might be well to review some highlights of Father Paul's life as well as the history and salient features of the Chair of Unity Octave he founded. Atonement A single word sums up Father Paul's life and work, At-One- Ment. This is the name he gave or rather was given for the.society he founded. In seeking a name he followed a practice be read about in an Anglican life of St. Francis of Assisi. After a prayer he opened the New Testament at random and read the text (King James ver-sion): "And not only so, we also joy in God, through Our Lord Jesus Christ, by whom we have now received the atonement" (Ro-mans 5:11). .In the word atonement he knew he bad the answer. Atonement, which the Catholic Encyclopedia notes as "almost the only theological term of English origin," well expressed the Society's aim, "the At-One-Ment with God of all the redeemed through Unity. For the theological definition of the term atonement is 'the satisfaction of Christ, whereby God and the world are reconciled or made to be one' " (p. 36). IThe book was published.by Macmillan in 1951 and sells for four dollars. It is recommended,for public and private reading, perhaps even re-reading. 46 PAUL OF GRAYMOOR Born in Eastern Maryland, 3anuary 16, 1863, the future Father Paul was christened Lewis Thomas Wattson. His father, the Rev. 3oseph Newton Wattson, who had been expelled f~om General Theological Seminary on the groundless suspicion of being "a 3esuit in disguise," led him to love all that was best in the High Church tradition. On one occasion the elder Wattson remarked with em-phasis, "What we need in the Episcopal Church is a preaching .order like the Paulists." The younger Wattson never forgot these words. Like his predecessor, 3obn Henry Newman, Lewis Wattson seemed a dedicated man from the start. After ordination as an Anglican presbyter he repeatedly turned aside the urging of his ves-trymen that he marry. He did not wish "'to degenerate" into a married priest and trundle a baby carriage." He was thirty years old before the never-dormant inspiration "to found an order" spurred him to seek actualization. .The answer seemed to be in Omaha where he was asked to be a superior for a group of unmarried clergymen. But it was not, as three years of "Mass, Matins, and Mush," and trying "to make monks out of mefi who did not want to be monks" proved. His three companions at this time later became Episcopal .bishops. A Franciscan Cast The answer came in a letter from Lurana Mary White, an Epis-copal Sister, who wished to be an Anglican Franciscan and had heard of the zealous presbyter's desire to found an order. Father Paul found Sister Lurana's devotedness to II Poverello contagious and a help to'crystallize the latent Franciscan' cast of the Society of the Atonement. His exaggerated love of poverty is illustrated by his vownot to touch money; this explains why he asked a stranger to pay his subway fare. In actual poverty that at least rivals that of Clare and Francis of Assisi, Mother Lurana began the foundation of the Sisters of the Atonement in 1898 in a century-old farm cottage that had never seen a paint brush, and Father Paul, after a novitiate with the' Order of the Holy Cross (Anglican), began a year later in an abandoned . paint shed which he weatherstripped with ra~s and old papers. A Third Order of the Atonement was also begun at this time. Their co-religionists welcomed the new Franciscan community in their midst at first and a number came to the "convent" and "mon'astery" that were being-built. Very few were hardy enough to remain. Besides, the talk about reunion with Rome began to dis- 47 ,JEROME BREUNIG Ret~iew [or Religious turb many. If others had any doubts about Father Paul's mind in this matter, the doubts were explosively dispelled by his memorable .sermon at the opening of an Archdeaconry meeting. Beginning with the account from Acts of St. Peter"s cure of the lame man at the temple gate, Father Paul pointed out that the Anglican Church was the lame man and would only get b~ick on its feet with Peter's help, that is, by corporate union with Rome. Open Pulpit Opens Eyes After this, though he was said to have had no equal as a preacher, he found pulpits closed to him. He took up the pen. "A born journalist,he knew the power of the printed word." "He lit The Lamp." The official High Church publication which dismissed the first issue as the effusion of an erratic priest soon found that "the sun never set on the readers," non-Catholic and Catholic, of The Lamp. The following magnificent words on Christian Unity appeared in the first edition of The Lamp, February, 1903: "Is then Christian Unity a visionary dream? Will the prayer of the Son of'God never be answered? Was He a lying Prophet when He foretold the time of its fulfilment, saying: 'Other Sheep I have which are not of this fold (the one Catholic and Apostolic Church), them also I must bring and there shall be. one fold and one Shep-herd.' Let who will deride or shake their heads in doubt saying: 'Heresy and schism have gone too far; the seamless robe of Christ is, too much torn to tatters ever to be mended; the reunion of Christen-dom is utterly out of the question; Rome is too proud and un-bending; England is too self-satisfied; the East too orthodox; Prot-estantism too much enamoured of letting everybody do and think just as they please. They never can and they never will come to-gether. Christian Unity is hopeless!' Our answer is, God's Will is Omnipotent; the Fiat Of the Most High .must prevail; the prayer of Jesus Christ has got to be answered; the. Almighty Father would never refuse the dying request of His Only begotten Son; sooner or later every petiti6n of Christ will inevitably be granted. Were moun-tains of difficulty to be surmounted a thousand times higher and vaster than they are, God is able to cast them into the sea. Faith serenely rests her case with Him. "Yet even Faith must 'Tarry the Lord's leisure' for with God 'a thousand years are but as one day.' Patience must be allowed plenty of time to do her work pdrfectly. She cannot and will not be bur- 48 PAUL OF: GRAYMOOR ried, the fabric is exceedingly delicate, the pattern most elaborate; the Robe of Unity she is weaving for the Son of God will be of match-less b+auty. And it is the work of many generations and Hope with smiling countenance kneels and prays, being quite happy and content to wait. And Love, standing between the two, looks over the shoulder of Patience and cheers her on, saying: 'Be of good courage, He, the desire of all nations, will come and will not tarry and b~hold His reward is with Him.' " These words were written more than six years before his recep-tion into the Church. In the meantime he adopted in good faith an untenable position. He recognized 'the authority of the Pope but held out for a corporate reunion of the Anglicans with Rome, When the Episcopal Church in 1907 officially opened their pulpits to any ap-proved minister of another sect, his eyes were opened. He took steps to enter and to'transplant the threefold Society of the Atonement in the Catholic Church. The New York Times of November 14, 1909 told of the conversion of Graymoor under the headline: "The Con-vent That Changed its Faith." The sub-title read: "Convent of the Society of the Atonement, Formerly an Anglican Institution, Joins the Church of Rome~Why this Conversion is Unprecedented in Church Annals." The following year Father Paul received an un-questionable priesthood. Chair of Ur~itg Octave The conversion of Graymoor was slow in coming. It was the result of much atoning sacrifice and prayer. In particuIar, it seemed to be the "first fruits" of the Church Unity Octave which Father Paul inaugurated two years before his conversion. In his devotion to Peter and his own patron, Father Paul noted that an octave sepa-rated the feast of the Chair of Peter and that of the Conversion of St. Paul and he underlined this part of the sanctoral cycle for prayers for the intention nearest his heart, the reunion of Christendom. Anglican clergymen and Catholic priests and prelates welcomed the octave whose first observance was announced in The Lamp for 1908. The scope of the reunion was extended to include all man-kind as the intentions show~ They are: January 18--The return of the "other sheep" to the One Fold of Christ. January 19--The return of Oriental Separatists to Communion with the Apostolic See. January 20--The submission of Anglicans to the Authority of the 49 JEROME BREUNIG Re~ieto [or Religious Vicar of Christ. January 21---That the Lutherans and other Protestants of Conti-nental Europe may find their way back to Holy Church. January 22--That Christians in America may become One in Union with the Chair of St. Peter. January 23--Return to the Sacraments of lapsed Catholics. January 24--The Conversion of the Jews. January 25--The Missionary conquest of the World for Christ. After the conversion of the Society of the Atonement Arch-bishop Farley of New York and the Apostolic Delegate, Monsignor Falconio, approved the observance of the Octave under Catholic aus-pices. Pope Plus X gave it his blessing. In 1916, in the midst of World War I, Pope Benedict XV extended the devotion to the Uni-versal Church. The hierarchy of the United States in 1921 unani-mously approved a resolution that the Unity Octave be held in all dioceses throughout the country. To keep the purpose of the Octave from being confused with other ecumenical movements the Sacred Congregation of Rites in 1927 gave it a sub-title--Chair of Unity Octave. "The octave is now known exclusively as The Chair of Uriity Octave. Pope Pius XII has confirmed and further enriched'the Oc-tave. The latest token of his approval was his designation of the Apostleship of Prayer intention for January, 1951, "that all be gathered into the true Church of Christ," making it coincide with the Octave intention. The observance of the Chair of Unity Octave continues to grow each year.[ Unitas.2 an international quarterly review promoting Church Unity, devoted twelve pages of its first 1951 issue to a description of the world-wide celebration of the Octa'~e last year. The most solemn celebration was in Rome where different Cardinals or eminent prelates presided on successive 'days of the Octave. The Vatican radio gave the daily announcement on all 26 different lan-guage broadcasts while L'Osseroatore Rornano gave a lengthy ac-count of each day's intention and emphasized the Octave with an editorial. In the United States the outstanding celebrations took place at the Shrine of the Immaculate Conception in Washington, D.C., and in St. Patrick's Cathedral, New York. The Unitas article singled out special observances in Holland, France, Germany, as well ~Unitas is published in Rome by the Unitas Association. The English Language Edition, however, is published by the Graymoor Press, Peekskill, New York. Sub-scriptions are two dollars a year. 5O danuarg, 1957. PAUL OF GRAYMOOR as in Athens, Lebanon, Istanbul, Scandina~cia and .other cities and countries. It is safe to say that more things are wrought by the prayers of Chair of Unity Octave than this world dreams of. Some of the notable fruits are the following: the Society of the Atonement (1909) ; the village of Jesu Raja, Tuticorin diocese, Indih; the An-glican Benedictines of Caldey (1912) : the Benedictine nuns of Mil-ford Haven (1913): and Archbishop Mar Ivanios and 80,000 Jacobites (1930-1943). When Father Paul wished to make the observance of the Octave obligatory, an English prelate who favored the Octave pointed out th-~t making it obligatory would be too much like depending on the calendar to promote its observance. Neither the calendar nor any obligation seem necessary to urge all men today to join Christ in His prayer that there may be one fold and one Shepherd, that all may be one. As a Father of the Atonement remarked, in substance, after ex-plaining to a large religious community the nature and purpose of the society Father Paul founded, "Our own inadequacy to fulfill our purpose, co-terminus with that of the Church, 'that all may be one," is apparent, but our confidence rests on the grace of God asked for by the united prayers of all, and especially by the prayers of priests and religious." A Dioine .Largesse Besides founding the Chair of Unity Octave and the Society of the Atonement, which after many lean years is now a growing Ben-jamin among the religious orders in the United States, Father Paul shared in more than one extensive apostolate. The~, too, are usually linked to the At-One-Ment cause. He was aco-founder of The Catholic Near East Welfare Association, and before he had men of his own to send to the missions, he sent hundreds of thousands of dollars to missionaries on every continent. He never touched money himself, but by ineans of The Lamp several million dollars passed through his hands. In the banner year of 1924,'$280,000 was given away. Beneficiaries of his charity, which reflected the divin~ largesse somewhat in the Mr.Blue manner included diocesan priests and mis-sionaries from countless religious institutes (p. 233). Closer home, on the Graymoor property, Father Paul gave homeless' men whom he called Brothers Christopher, food and lodging. "He was an apostle of charity who could pierce through 51 JEROME BREUNIG dishonored humanity and see the human soul with the indelible charm of Divinity on it" (p. 5). He ~lso gave the initial permission and support, to the successful Aue Maria radio broadcast. He had just spoken on the program a few days before his death. Whenever he was told that he would have to submit his talk beforehand and then follow his text, he in-dignantly asked: "Who said so? Don't the radio people know yet that God owns the air waves too?" Of these and many other achieve-ments and events of Father Paul's life the author writes with a detail that is ample but never tedious. Some retreat masters when speaking of our attitude towards the faults of others contrast the caricaturist and the artist. The former exaggerates the idiosyncrasies out of all prdportion. The artist takes in the whole man, ~nd the faults become merely the chiaroscuro shading that brings out the good features in the finished portr

Issue 10.3 of the Review for Religious, 1951. ; Blesssed Claude Colombiere and Devotion !:he Sacre bleart: C. A. Herbst, S.d. 44~rHIS is he whom. I send thee." Margaret Mary heard these | words interiorly as she sat listening to the first instruction Father Claude de la Colombi~re gave the Visitandine com-munity at Paray-le-Monial towards the end of February, 1675. Here was the fulfillment of a promise. Our Lord had appeared many times, asking her to promote devotion to His Sacred Heart. Over-whelmed at the thought, "My sovereign Master had promised me shortly after I had consecrated myself to Him that He would send: me one of His servants, to whom He wished me to make known'. according to the knowledge He would give me thereof, all the treas-ures and secrets of His Sacred Heart which He had confided to.me. H~ added that He sent him to reassure me with regard to my interior way, and that He would impart to him signal graces from His Sacred Heart, showering them abundantly over our interviews." (Autobiography of St. Margaret Mary, .Visitation Library, 1930. No. 80.) That the Sacred Heart, the heart of Margaret Mary, and the heart of the young Jesuit should be united in love, Our Lord. showed the Saint in a vision. "As I went up to receive Him in Holy Com-munion, He showed His Sacred Heart as a burning furnace, and two 6ther hearts were on the point of uniting themselves to It, and of being absorbed therein. At the same time He said to me: 'It is thus My pure love unites these three hearts for ever.' He afterwards gave me to understand that this union was all for the glory of Hi,s Sacred Heart, the"treasures of Which He wished me to reveal to him that he might spread them abroad, and make known to others their value and utility. To this end He wished we should be brother and sister, sharing equally these spiritual treasures." (Ibid., No. 82.) The Extraordinary Confessor "'So it was according to a very special providence of God that Father Colombi~re was appointed superior of the small Jesuit com-munity in Paray ~arly in 1675. Our Lord wanted him to bethe sympathetic, enlightened, and fearless director of Margaret Mary and 1'13 C. A. HERBST Review for Religious the first public promoter of devotion to His Sacred Heart. Named extraordinary confessor to the convent, he came on the Lenten Ember Days towards the beginn{ng of March, .1675. Margaret Mary herself relatds what took place on that occasion. "Although .we had never either seen or spoken with each other, the Reverend Father kept me a very long time and spoke with me as though he understood what was passing within me. But I would not in any way ope, n my heart to him just then, and, seeing that I wished to withdraw for fear of. inconveniencing the community, he asked me if I would allow him to come and speak with me again in tl~is same place~ But in my natural timidity which shrank from all such communications, I re- .plied that, not being~ at my own disposal, I would dO whatever obedience ordered me. I'then withdrew having remained with him about an hour and a half." (Ibid., No. 80.) She was still timid, uncertain, afraid. But shortly after, her superior, M~re de Saumaise, "having had him return, ordered our virtuous sister to talk to him, in order to reassure herself as to what was taking place in her" (Gauthey, Vie et Oeuores, ~i, 133). Mar-garet Mary continues: "Before long he again returned, and although I kn~w it to be the Will of God that I should speak with him,, I nevertheless felt an extreme repugnance to be oblig(d.to do so. I'told him so at once. He replied that"he was very pleased to have given me an opportunity of making a sacrifice to God. Then, without trouble~or method, I opened my heart and made known to him my inmost soul, both the good and bad; ,whereupon he greatly consoled me, ~issuring me that there was nothing to fear in, the guidafice~of that Spirit, since It did not withdraw me from obedience; that I ought to follow Its movements, abandoning to It my whole being, sacrificing arid :imhaol~i~ myself according to Its good pleasure . Having mentioned some of the more special favors and .expressions of love which I received from this Beloved of my soul, arid which I refrain from describing here, he said that ~n all ~his, I had great cause to humble .myself and to admire the mercy of God in my regard." (Autobio~rapby~ No. 81.) First Dis'closure This was the first time she had ever told anyone of the revela-tions of the Sacred Heart to her. "I assure you," .she wrote later, "that it was to this good Father that I made the first disclosure. My sovereigri Master ordered m~ to do so. He showered on him on this 114 ' Mag, 1951 BLESSED CLAUDE COLOMBII~RE occasion more graces than He had ever given him before." (Vie et Oeuvres, II, 543.) ~ But humiliations came, too. "The Reverend Father himself had much to suffer on my account. For it was said that I wanted to deceive him and mislead him by my illusions, as I had done others. He was, however, in no way troubled by what was said. but con-tinued none the less to help me, not Only during the short time he remained in this town, but always. Many a time I have been sur-prised that he did not abandon me as others had done, for the way in which I acted towards him v~ould have repulsed any other." (Autobiography, No. 81.) Here indeed was put to the test the promise ~he had made to God of never doing or omitting through human respect anything that he thought to be' for the glory of God. Behold This Heart In June, 1675. during the octave of Corpt~s Christi, Our Lord made the last great revelation of His Sacred Heart to Margaret Mary. "Behold this Heart, Which has loved men so much. that It has spared nothing, even to exhhusting and consuming Itself, in 6rder to testify to ~hem Its love: and in return I receive from the greater ~number nothing but i.ngrati~ude by reason of their irreverence and sacrileges, and by the coldness and contempt which they show Me in this Sacrament of Love. But yghat I feel-the mo~t keenly is that it is hearts which are consecrated to Me that treat Me thus. Therefore, I ask of thee that the Friday after the Octave of Corpus Christi be set apart for a special Feast to honour My Heart, by communikating on that day and making reparation to It by a solemn act, in order to make amends for the indignities which It has received during thb tim~, It has been e~posed on the altars. I promise thee that My Heart shall expand Itself to shed in abundance the influence of Its divine love upon those who Shall thus honour It, and cause It to be honoured." (Autobiography, No. 92.) Here was a clear statement, a bitter complaint, a definite and manifold request,-and a rich promise., And yet, what could a poor timid young nun in the cloister do about it? "'And when I replied that I knew not bow to accomplish what He bad so long desired of me, He told me to address, myself to His servant, .Wh, om He had sent me for the accomplishment of this design. Having done this, he (Father de la Colombi~re)~ ordered me to commit to writing all that I had .made known to him concerning "the Sacred Heart of Jesus, as well as several other thing,s.~whicb referred to It for the greater glory C. A. HERBST Review for Religious of God. This Was a cause of great ~omfor~ to me, as this holy man not only taught me how to correspond to His designs, but also reas-sured me in the great fear I had of being deceived which was a con-stant trouble to me."' (Ibid., No. 92.) The Guide for Falterin~l Steps So Father Colombi~re was ~be answer. He would guide her fab tering steps.and encourage her. T, he Life by' her contemporaries ex-pands the" narrative. "Address yourself to My servant, Father de la Colombi~re, Jesuit, and tell him for Me that he should do all in his power to establish this devotion and give this pleasure to My divine Heart. Let him not be discouraged by the difficulties he will en-counter, for they will not be wanting. But he should know that he is all-powerful who, putting off confidence in self, trusts i,mplicitly in Me." (Vie et Oeuvres, I, 138, 13.9.) It takes great courage and great spiritual insight to guide a mystic soul, especially when a riew devotion is to be introduced into the world through this soul. But "Father de la Colombi~re was a man of fine discernment. 'He was riot a man to g!ve credence to anything easily. But he had too striking proofs of the solid virtue of the per-son who was speaking to him to have the slightest fear of delusion in this matter. He accordingly took' up at once the ministry whikh God had just committed to him. In order to acquit himself of it effectively and perfectly, be decided to begin with himself. He ac-cordingly consecrated himself (together with Margaret Mary and only~ a few days aft+r the great apparition) completely to the Sacred Heart of Jesus. He offered It everything in himself he thought capable of honoring an'd pleasing It. The extraordinary graces Which he received from this practice soon confirmed him in the esteem which he already bad of tbeimp6rtance and solidity of this devotion." (Ibid.) These Three Hearts Thus it was that "My pure love t~nites these three hearts for ever." M~rgaret Mary and Father Colombi~re bad truly become "brother and sister, sharing equally these spiritual treasures." But he must spread tl~e fire, too, as much as his little world and the 'short time allowed. "Though. he remained but a short time in the town, he never ceased inculcating this devotion in all his spiritual daugh-ters. He had them receive holy Communion in honor of the Sacred Heart on the Friday after the Octave of Corpus Christ." (Ibid., 116 Ma~l, 1951 BLESSED CLAUDE COLOMBII~RE 138, 139.) His apostola~te would become more extensive in another land. Late in the summer of 1676 Father Colombi~re was sent by his sunperiors to England to be confessor to th.e eighteen-year-old Mary of Modena, Duchess of York. He 'left Paray towards the latter part of September. Naturally, Margaret Mary.could not but have a sense of foreboding and feel the loss-of him very much, but Christ's "my grace is sufficient for thee" of another day brought her the same courage and strength it did St. Paul. "I received this blow with perfe.ct submission-to the Will of God, Who had allowed him to be of such use to me during the short time he had been here. When I ventured afterwards to reflect upon my loss, my Divine Master forth-with reproved me, saying: 'What! am I not sufficient for thee, I Who am thy beginning ~and thy last end?' This sufficed to make me abandon all to Him, for I was convined that He would not fail to provide me with'everything that was necessary." (Autobiographg, No. 93.) A Threefold Warning Before leaving Paray, a note from her was handed Father Co-" lombi~re. It contained a three-fold warning from heaven for him who was truly going to be a sheep among wolves. "1. Father de la Colombi~re's talent is to lead souls to God; therefore the devils-will do all in their power against him. He will meet with trouble,~ even from persons consecrated to God, who will not approve of what he says in his sermons t"o convert them; but in these crosses the goodness of God will be his support, so .long as he continu,es to trust in Him. 2. He must have a compassionate gentleness for si~nners, and only use severe measures when especially inspired by God to do so. 3. Let him be particularly careful not to separate good,from its source. ~This sentence is shortl but contains much which God will enable him to understand according to the diligence with 'which he applies himself to find its meaning." (Sister Mary Philip,,A Jesuit at the English Court, 115.) J , He accepted this note a~ a message from heaven. Although contained almost as many mysteries as it did words," he would be shown in his London retreat during the second half of January, 1677, its immediate and immensely~practical and detailed usefulness. "Truly," he ~wrote February 7, 1677, "Our Lord left nothing more to be said. There was (in that note) saving advic@ against all the evils that could befall me" (Vie et Oeuvres, I, 142). "These were " 1 17 C. A. HERBSr Review ior Religious counsels to fit p~sent circumstances and°'remedies against thoughts and plans that were troubling me and that were Very much opposed to those of God" (Ibid.). And later: "That helped very much to steady me. For I was tempted to abandon everything for fear of an outburst which might give scandal and wound charity" (Ibid.; 143). "The'note from Sister Alacoque strengthens me very much and gives me reassurance in a thousand doubts which come to me every~day" (Ibid., 144). It is x;ery clear that a few enlightened,words from Margaret Mary were helping her director to make his soul ready to be a great apostle of the Sacred Heart. Colorobi~re's Consecration By the time his retreat of 1677 ended, Father Colombibre was prepared to give himself over' fully and solemnly to the Sacred Heart. Six months before at Paray he had consecrated himself in a simple way to that Heart.' Since then, much light and. many graces had come to him. Under the influence of these he had slowly and care-fully, determined that, from now,on~ his life would be c6mplet'ely "dedicated to the Sacred Heart of Jesus. "This offering is made' in order to honour that Divine Heart, 'the seat of all virtues, the source¯ ¯ of all blessings, and the refuge of all holy souls . In reparation 'f~r so many outrages and for such cruel ingratitude, most adorable and amiable Heart of Jesus, and to avoid as far as I can such a mis-fortune, I offer .to Thee my heart, with all its movements. I give myself entirely to Thee, and henceforth I protest most sincerely that I desire to forget myself and all that. relates to me, in order to remove any obstacle which might impede an entrance into this Divine Heart, which Thou hast the goodness to open to me, and into which I hope: to enter, to live. and die there with Thy most faithful servants, penetrated and inflamed with Thy~love. I offer to this H~art all the 'merit and all the satisfaction of all the Masses, pkayers, acts of mortification, religious practices, acts of zeal, of humility, of obedience, and of all the other virtues which I shall practise until the. last moment of my life. I do so not only to honour the Heart'of Jesus and its admirable dispositions, but I also humbly beg Him to accept the entire oblation which I make to Him, to dispose of it ,in the manner which shall please Him, and in favour of whom pleases . " (A Jesuit of the E.nglish Court; 125, 1"26.) His offering and his retreat end with a prayer to the Sacred Heart. "Sacred Heart of Jesus, teach me perfect forgetfulness of self, since 118 M a~ , 1951 BLESSED CLAUDE COLOMBII~RE , this is~the only way one can enter into Thee. Since everyth!ng.I shall do in the future will be Thine. grant that I may do nothing unworthy of Thee. Teach me what I'must do to obtain pule love for Thee. that pure love for which Thou ha~t inspired the desire in me. I feel within me a great desire of pleasing Thee and an even greater powerlessness of doing so without very special light and help. These I can obtain only from Thee. Do all Thy will in me. 0 Lord. I well know that I oppose,It, but I'earnestl~ desire not to do so. "Thou must do everything, divine Heart of Jesus. and oTbou alone shalt have all the glory of my sanctification if I-become holy. That appears to me as clear as day. All this will. bring gr~at glory to Thee, and it is for that alone that I desire to be perfect.Amen." (A. Haman, Histoire de la D~votion au Sacr~ Coeur, III. 296) The apostle was now immolated to the most Sacred Heart of Jesus. The apostle at once set to work. He wrote from London soon after: "I knew that God wanted me to serve Him by obtaining the accomplisbment of His designs with regard to the devotion which He has revealed to a person He communicates with very intimately. For this it has pleased Him to make use of my weakness. I have alreadY, inspired many people in England with it. I have also written of it to France and asked one of my friends to spread it in the place where he is. This devotion will be very useful there, and the great number of chosen souls in this community leads me to think that its practke in that fervent house will be very pleasing to God." (Georges Guit-ton, Le Bienbeureux Claude La Co[ombi~re, 444.) First Sermon on Sacred Heart March 24, 1677, the third Wednesday of. Lent and th%~ve, of the feast of the Annunciation, Father Colombi~re thought the hour bad come for him to speak publicly of devotion to the Sacre, d Heart, In his sermon, On .the Patience of Jesus'Suffering, he invited his hearers in St. James palace: "Let.us enter into the Heart of the Son of God and see what are Its sentiments with regard to His enemies. .They are sentiments of indescribable sweetness. Note their various degrees and effects. All He suffers from His persecutors does not pre-vent Him from excusing them. He knows they are acting through ignorance, and no matter how great .their envy, human respect, self interest, barred, pride, injustice, and the intensity of their wrath, this Heart, full of goodness, is eager rather to excuse and diminish the 'gravity oftheir sin than to make them more guilty . .~. Jesus.not 119 C. A. HERBST Reuieto for Religious only excuses His executioners. He is moved with deep compassion for them. He bewails their blindness and the evils they are drawing on themselves. - He says in His Hearti 'If thou didst but. know in this thy day the things that are to thy peace.' He knows that the evils that befall Him are scarcely evils'at all compared with theirs. 'Weep not over Me ' Jesus is moved with love for His enemies. , He feels a real and efficacious compassion for them. He prays for them, He suffers for them, He suffers for them with tenderness. He wishes to save them, and He does so. His prayer, is not in vain. These same souls are the ones converted by the sermon of St. Peter . Let the Heart of Jesus be our teacher, our school. Let us make our abode in this Heart during this Lent. Let us study Its every movement and endeavor to conform ours to them. Yes, divine Jesus, i want to live in this Heart. I want to pour all my bitterness into It. TlSere it will be consumed. I do not fear that impatience will attack me in this place Of refuge. There in perfect security I shall exercise myself in.silence, in resignation to the divine will, in invin-cible constancy. Every day I shall offer prayers of thanksgiving for the crosses Thou sendest me and ask Thee to give grace to those who persecute me . " (Oeuvres du R. P. Claude de la Cotombi~re, VI, '249-251.) ~ This was the first sermon ever preached on devotion to the Sacred Heart of Jesus in its modern form. It is remarkable how it re-echoes the virtues expressly mentioned by Our Lord as characteristic of His Heart the one and only time He expressly mentions that Heart in the gospels: "Learn of me, because I am meek and humble of heart" (Matt. I 1:29). Around this same theme and these same sweet and consolii~g words ~3f Christ the Church has built one of h~r most. poPular and' practical p~rayers to th,e SaCred Heart: "Jesus, meek and humble of Heart, make my heart like unto Thine." English Queen's Request 4. Father Colombi~re remained two years in London. There he continued, in public and in private, to promote devotion to the Sacred Heart. The prime object of his zeal naturally would be his spiritual child, Mary, Duchess of York, later (1.685-1688) Queen ¯ of England as wife of James II. She was the first royal conquest for the devotion. Exiled after 1688 and living in France, ~he was the first royal personage to petition the Holy Father for the establish-ment of a solemn feast in honor of the Sacred Heart.of Jesus, for 1~20 May, 1951 BLESSED CLAUDE COLOMBII~RE which Our Lord Himself had:asked. A feast'in honor of the Sacred Heart was not granted because of the many difficulties of the times, but on March 30, 1697 "the Sacred Congregation of Rites, in response to the~urgent request of Her Most Serene Maiesty, Mary, Queen of England, has graciously grar~ted the Nuns of the ~Visitation of the Most Blessed ,Virgin of St. Francis de Sales that in their churches each. year on the Friday following the octave of Corpus Christi not only priests attached to their churches but others also coming there on this day may celebrate the Mass of the Five Wounds of Jesus Christ." His Holiness, Innocent XII, approved.this decree April 3, 1697. ( Histoire de la D~votion art Sacr~ Coeur, III, 375.) Not until 1765 was a Mass of the Sacred Heart approved. In 1856 it was extended to'the whole Church and in 1929 raised to the rank - of a feast of the first class. Accused in England of taking part in a conspiracy, the queen's chaplain was arrested and imprisoned about the middle of November, 1678, and "exiled" to France. Ill and very weak from tuberculosis and imprisonment he passed through FranCe in slow stages, arriving in Dijon about the end of January. There his old friend from Paray, M~re de Saumaise, was mistress of the Visitandine novices. He bad to address them, of course. One of them, Sister Jeanne- Madeleine Joly, wbuld one day compose the first collection of prac-tices of piety in honor of the Sacred Heart and make one .of the first images of It. He told ~this Sister: "Anyone striving to spread this devotion will do a wonderful work for the glory of God." Sojourn at Paray Early in January, 1679, he had order0d Margaret Mary by letter to make to the Sacred Heart "a testament or donation without re-serve, in writing, of all that she could do or suffer, of all the prayers and spiritual goods anyone should offer for her during her life and after her ,death" (Vie et Oettt;res, I, 172). Father Colombi~re himsclf was to sign this if her superior refused. Towards the end Of Febru-ary he appeared in Paray in person, and spent ten' happy and fruit-ful days there, reassuring Margaret Mary and her new superior, M~re Greyfi~, with regard to the revelations of the Sac~ed Heart. When he arrived at Lyons March 23, he wrote "Our Lord taught me some days ago to make Him a sacrifice even greater still: to be de-termined to do nothing at all, if that be His will." While. taking his native air in the country at Saint-Symphorien ,121 C;. A. HERBST Review/:or Religious he wrote, as June 1, I679, feast of ~Corpus Christi, approached, to the superioress of the Visitation at.CharoHes: "I am writing you today only to urge you to have your whole commuhity~ make a special Communion, the day after the octave of Corpus Christi, not for my intention, but to make reparation, as far as lies in your power, for all the irreverences committed a.gainst Jesus Christ d_uring the whole octave He is exposed on our altars throughout the Chris-tian world. I assure you that this manifestation of love will draw down great blessings upon you. I advise you to continue this prac-tice all your life." (Le Bienheureux Claude La Colombi&e. 624.) He had hardly returned to Lyons at the end of May when he wrote his sister Elizabeth: "This practice was recommended to me by a persom of extraordinary piety. She assured me that all,those who ,gave Our Lord this mark of love would draw great profit" from it, Try gently to draw your friends to do the same thing. I'hope more communities will begin this devotion this year and continue it . always." (Ibid.) 'His Stairi~ual Son, Father Galliffet Somewhat recovered," Father Colombi~re was made spiritual father to some sixteen young Jesuits studying at Lyons during the two scholastic years 1679-1681. In one of these, Joseph de Galliffet. he,was to llve again. This man's great spiritul influence, knowledge of tbeolbgy, and gentle persevering way in spreading devotion to the Sacred Heart were to overcome many an obstacle put in its way. Half a century later, in the preface to his book, The Excellence of the Devotion to the Adorable Heart of Jesus Christ, he wrote: "In 1680, on leaving the noviciate, I had the good fortune of coming under the spiritual direction of Reverend Father Claude la Colombi~re, the director God had given Mother Margaret, then still living. It is from this servant of God that 'I received my first instructions on the devotion to the Sacred Heart of Jesus Christ. I began then to appre-ciate and love it." F~ther Galliffet's book, still a classic on dev, otion to the Sacred Heart, is the voice of Father Colombi~re coming down to us through the years. He was removed from Lyons, very ill and weak, to Pa.ray in August, 1681. Naturally, he communicated with Margaret Mary. About November first.he writes: "Our Lord told her that, if I were well, I would glorify Him by my zeal, but that now, being ill, He is glorifying Himself in me." But Paray was no place for the sick 122 May, 1951 BLESSED CLAUDE COLOMBII~RE man either, so his brother sent a corn, fortable carriage to remove him to Vienne. It was January 29, the feast of St. Francis de Sales, a day dear to both himself and Sister Margaret. A note came from her: he should not leave Paray if he could remain without being dis-obedient. In writing he asked why: in writing he received an an answer. He stayed. Of what happened the next ten days we know nothing. Febru-ary 15, 1682,'at seven o'clock in the evening, he died of a violent hemorrhage. He was forty-two years of age, had been a Jesuit twenty-two years. At five o'clock next. morning a friend carried the news of his death to Margaret Mary. "Pray for him, and get Others to pray for him," she said. But at ten~o'clock the sarrie morning she sent a note: "Weep no longer. Pray to him. Fear nothing. He is more powerful to help you now than ~ver." Sister Margaret begged her friend to do all in her power to get back the last note she had sent Father Colombi~re. But the Jesuit :superior absolutely refused to surrender it, saying he had rather hand over all the archives of the house. To explain, he read it to her. "He has told me that it is here He wishes the sacrifice of your life," it said (Vie et Oeuores, I, 499). The Sacked Heart wanted His "faithful servant and p,erfect friend" tomremain always in Paray. The Retreat Brings Deootion to the Public The Retreat Father Colombi~re made in London in 1677 was published two years after his death. It became at once the great in-strument for promoting the devotion to the Sacred Heart, as it con-tained the great revelation "Behold this Heart . " and his act of consecration and prayer to the Sacred Heart of Jesus. His sanctity threw a halo around the devotion Sister ,Margaret"was trying to propagate, and his words that the revelatiofl was made "to a person with whom He communicates very intimately" pointed clearly to her. To her great humiliation, the Retreat was read in the dining room at Paray, but that removed prejudice against the devotion there. She concealed herself behind the Retreat. "We found this devotion in the book of the retreat of ReverendFather Colombi~re." she.wrote, "whom everyone venerates as a saint. I do not know whether 'you know him, or if you have the book of which I am speaking. But it would give me great pleasure to send it to you." (Vie et Oeuores, IE 324, 325.) "You would scarcely believe the good effects It (th( Sacred Heart) produces in 'souls who have the good fortune to know of It through this holy man who himself was 123 C. A. HER~3ST Review for Religious altogether devoted to It and lived only to make It loved,, honored, and glorified" (1bid., 328). Devotion to the Sacred Heart "is spreading everywhere through the medium of the Retreat of Rev-erefid Father. Colombi~re (Ibid., 476). Many decades later Father de Galliffet would say of the Retreat: "It was the first means Our Lord used to make public both the .revelation and the devotion to His Sacred Heart." Colombi~re's Intercession in Heathen Father Colombi~re continues ih heaven the mission begun here on earth of propagating devotion to the Sacred Heart~ Consoling his old friend and hers in difficulties she met with in spreading the devotion, Mother Margaret wrote Mother de Saumaise: "It ought to be a great consolation to you to have so close a union with the good Father' de la Colombi~re. For by his intercession in heaven he is re-sponsible for what is being done here on earth for the glory of the Sacred Heart. Bear up courageously, therefore, under all these little contradictions." (Ibid., II., 427.) "We must address,ourselves to His faithful friend, the good Father de la Colombi~re, to whom he has given great power and to whom, so to speak, He has:handed over whatever has to do with this devotion. I assure you in confidence that-I have received great help from him, even more than when he was here on earth. For, if I am not dece!ving myself, this devotion to the Sacred Heart has made him very powerful in heaven, 9nd has raised him higher in glory than everything else he did during his whole life." (Ibid., 551.) The Society of Jesus, Father Colombi~re's order, was to have a special place in promoting devotion to the Sacred Heart. In a vision of July 2, 1688 Margaret Mary saw the Sacred Heart, the Virgin Mother, St. Francis de Sales, the Daughters of the Visitation, and Father Colombi~re. After confiding to the care of the Daughters of' Holy Mary the precious treasure of the Sacred Heart, "turning to the good Father de la Colombi~re, this mother of goodness said: 'As for you, faithful servant of my divine Son," you have a great share in this precious treasure. For if it is granted the Daughters of the. Visita-tion to know and propagate it, it is reserved to the Fathers of your Society to make its utility and value known and understood, so that all may profit by it." (Ibid., 406.) Apostle of the Sacred Heart ¯ The process for the beatification of Father Claude de la Colom-blare, of the Society of-Jesus, was begun in 1874. He was declared 124 May, 1951 BLESSED CLAUDE COLOMBII~RE Blessed in 1929. In the considered judgment of the Church he is "an outstanding champion and promoter of devotion to the most Sacred Heart of Jesus . Given as guide and master to the holy virgin, Margaret Mary Alacoque, he directed her in ,a wise and holy fashion, especially with regard to devotion,to the most august Heart of Jesus, which from the beginning had not a few adversaries. Cham-pioning and defending it, he merited to be numbered among it chief promoters and outstanding apostles." (Acta Apostolicae Sedis, 1929, 505.) Holy Church now prays: "Lord Jesus Christ, Who hast deigned to make Blessed Claude the faithful servant and outstanding lover of Thy Sacrdd Heart, grant us, through his intercession, that we may put on the virtues ~ind be inflamed with the affections of this same Sacred Heart." A prayer Sister Margaret wrote on the back of a picture of Father Claude is not so dissimilar to this. "O blessed Father Claude de la Colombi~re, I take you as my intercessor with ¯ the Sacred Heart of Jesus Christ. Obtain for me from His goodness the 'grace not to resist' the designs He has on my soul, and that I may imitate perfectly the virtues of His divine Heart." (~r[e et Oeuvres,, II, 826.) BIBLIOGRAPHY Books are listed in the order in which they are cited in the article. Autobiograph'y. Life of Saint Margare~ Mary Alacoque. Written by" Herself. Translation of the Autentic French Text by the Sisters of the Visitation. Rose-lands, Walmer, Kent. Visitation Library. 1930. A small book written by Sis-ter Margaret Mary with great pain under obedience. Simple, intimate, prayerful. Gauthey, Monseigneur. Ed. Vie et Oeuvres de la Bienheureuse Marguerite Marie Alacoque. Paris. Anclenne Librairie Poussielgue. 1915. 3 volumes. Volume one contains Sister Margaret Mary's Life written by her contemporaries, documents of the process begun in 1715 for her beatification, and some minor let-ters, etc. Volume twocontains her autobiography and 140 letters written by her. Volume three contains documents concerning miracles, archives, her superiors, fam-ily and parish. The three volumes are critically edited. Philip, Sister Mary. A desuit at the English Court. London. Burns, Oates and Washbourne. 1922. An excellent and very readable llfe ot~ Blessed Claude de la Colombi~re. Chapter 17 gives the Retreat he made in London in 1677. an appendix is printed the notes of his long retreat made in his third year of pro-bation after ordination. Hamon, A. Histoire de la Ddt~otion au SacN Coeur. Paris. Beauchesne. 1928 --4 volumes (incomplete). Volume one contains a critical life of St. Margaret Mary. Volume two sketches the history of the devotion to the Sacred Heart till the sixteenth century. Volume three deals with the religious orders and outstanding men and women connected with the devotion in France during the sixteenth and seventeenth centuries, .especially St. orohn Eudes and St. Margaret Mary. Volume 4 outlines the difficulties the new devotion met with and its progress to 1765, when 125 C. A. HERBST ~: " the Holy See'.approved the first Mass in honor of the Sacred Heart. Volume five, still~in prepar~tlon, will ;aarrate the royal triumph., Guitton, Georges. Le Bienbeureux Claude La Colo.mbi~re. Lyon. Librairie Catholique Emmanuel Vitte. 1943. Quite a long and very critical life: he takes even Hereon to task. Quotes heavily from Blessed Claude's sermons, correspond-ence, the documents of his beatification and the archives of the Society of Jesus. Gives thorough religious and political milieu and background of his life and times. Oeuvres du R.P. Claude de la Colornbi~re de la Compagne de dEsus. Lyon. Librairie Catholique de P~risse Fr~res. 1864. 6 volumes. Contains his sermons, retreat notes, correspondence. This, of course, is the great source on which all writers draw. This is an old edition, with paper turnin~g brown, small print and hard to read, but was the only one at hand. The newer edition is by Chattier, Oeuvres Cornpl&es, Grenoble, 1900-1901, 6 volumes. Volume six of this newer edition contains the Retreat and his letters. Acta Apostolicae Sedis, Rornae, typis polyglottis Vaticanis. In this work are printed the official acts of the Hbly See and the various Roman Congregations dealing with the canonization of saints and the like. It is published serially each year. REPRINTS: SINGLE SETS We are now able to sell sets of our reprint booklets for one dollar per set. The set includes on~ copy each of these bo.~klets~ No. 1: Articles on Prayer by Father Ellard; No. 2: Articles on "Gifts to Re-ligious," by Father Ellis; No. 3: Articles on Emotiotial Maturity, Vocational Counseling and the Particular Friendship., by Father Kelly. To order these single sets, please send one dollar and ask [or one set of reprints. Please address, your. order to: The Editors, Review for Religious, St. Mary's Colle~je, St. Marys, Kansas. PLEASE NOTE CAREFULLY The" subscription price of REVI'EW FOR RELIGIOUS is now: $3.00 per year for Domestic and Canadian subscriptions: $3.35 per year for all foreign subscriptions. For further details-please see inside back cover. ~ 126 Franciscan Spiri ualit:y Alexander Wyse, O.F.M. THE personality of Francis of Assisi was at once so singular, so attractive and so powerful that' today, seven and a quarter cen- " turies after his death, it truthfully is as familiar to the world as that of many living notables. His charm is perennial, his in-fluence seemingly indestructible, his life the subject of an exhaustless series of studies. But this persevering popularity is not merely the result of the unusually felicitous biographies that, even from his very age, have not ceased to paint and interpret his life. While he has indeed had the good fortune of a long train of articulate, admirers --some nai've, others penetrating; some objective, more partisan-- his fame rests clearly on the captivating force of his individual char-acter, on the strength of his personal winsomeness. His clients.may contribute to his undying reputation--but they bare success only because Francis himself is too living a figure ever to die. The Influence of St: Francis This fact is fundamental to a consideration of the specific nature of Franciscan spirituality, because in a sense and a measure perhaps unparalleled in any similar instance the individuality of Francis has founded and oriented the Franciscan school. The venerable Benedictine tradition, as an example, has its own distinctive qualities, deriving from the holy Rule. As the source of Benedictinism, that is a singularly unique document--precise, .mas-terly, definitive as a provision fo~ all possible needs of monasticism: but it is not. in any comparable way, a reflection of the personality of Benedict. By contrast, Franciscan spirituality leans but lightly on the several Rules which the Poverello wrote for his friars,-his nuns, and his followers in the world.1 Rather it looks to the person 1As a matter of fact. while he properly wrote no Rule for either the Second or the Third Order he wrote successively two Rules for the First Order, the Order "of Friars Minor. This fact would bear out the contention that the Rule occupies a relatively secondary place in Franciscan spirituality. It likewise helps to explain the ancient division--whlch in centuries past often amounted to very violent dis-sension-- over the meaning and the force of some of the prescriptions.of the Rule, notabl~; poverty. The Holy See had often to intervene in these disputes, had to promulgate official declarations of the true impbrt of, the disputed points, and has sanctioned three autonomous branches of the Order, each interpreting the mind of the Founder with its own constitutions. Since each of the three families looks with equal devotion to Francis. and with.equal right claims him as Founder and Father, in discussing Franciscan spirituality no distinction is necessary because of these diverse streams. 127 ALEXANDER WYSE Reoiew [or Religious of its founder--which, in his lifetime, was so highly original that it could only with difficulty be confined in the legal" terms' of a rule, and, after his death, has remained singularly fresbl highly distinctive, and extraordinarily fruitful. Rooted thus in the individuafity of the Seraphic Saint, the Franciscan school of spiritual theology has about it many of the features which explain the wide appeal of Francis himself.-° The same qualities that made and make him universally loved, make also the spiritual way that derives from him appealing to a vast army of Christians.~ By imitating his delightfully reasonable and joyfully direct methods of reaching God, countless millions through these seven centuries have grown in spiritual" understanding and advanced in mys, tical union. Cbristocentricisrn of Franciscan Spirituality The basic and most far-reaching quality of Franciscan .spiritual-ity is that it is wholly centered about the Incarnate Son of God.4 The positive and avowed attempt to reproduce ~he life of Christ is the simplest summary of the Franciscan vocation--as.Francis put it, "to obs~erve the holy Gospel of our Lord Jesus Christ." Though the imitation of Christ is radically the heart and soul of all Christian 2That there is a rich fruitfulness in Franciscanism is seen'in the large number of saints and blessed who have worn the distinctive three-knotted cord. There are 48 Saints of the First Order, 4 of the Second, and 42 of the Third: there are 112 Blessed of" the First Order, 21 of the Second, and 80 of the Third (of. Acta Ordinis Fratrum Minorum, LXIX, iii, pp. 126~135). Excluding the causes of these beati being promoted for canonization, there are pending before the., Sacred Congregation of Rites or Diocesan Courts the causes of more than 203 members of the First Order, 25 of the Second, and a numberless group of the Third (Ibid., "LXIX, i, pp. 20-34). aThe prihciples of Franciscan spirituality have not ceased to attract enormous num-bers of Christians even in our day. In 1950 the First Order had a combined total of more than 42,000 members; the Second Order approximately 2,000: the Third Order Regular, in its various congregations of priests, Brothers and Sisters, at least 70,000; the Third Order Secular an estimated 2,800,000. ~'For a more extensive treatment of Franciscan spirituality the following studies may be consulted: ValentinSM~ Breton, O.F.M, La Spiritualit~ Franciscaine (Paris, 1948); Vitus a Bussum, OIF.M.Cap., De Spiritualitate Franciscana (Rome, 1949); Pacificus M. Perantoni, O.F.M., "De Spiritualitate Franciscana," in Acta Ordinis Fratrum Minorurn, LXIX, v, pp. 214-243: Agostino Gemelli, O.F:M., "La Spiritualit~ Francescana," in Le Scuole Catrolicfie di Spiritualit~ (Milan, 1949) ; Franciscan Educational Conference, Report of the Eighth Annual Meeting, (Washington, 1926); Philibert Ramstetter, OIF.M., "Introduction to a Francis-can Spirituality," in Franciscan Studies, December, 1942; Valentin-M. Breton, O.F.M., Le Christ de L'Arne Franciscaine (Paris, 1927). Additional ligh~t is to be 'had from the reading of such classics" as Hilarin Felder, O.F.M.Cap. Thd 1deals oF St. Francis of Assisi (New York, 1925)~ Agostino Gemelli, O.F.M., The Franciscan Message to the World (London, 1934), as well as the many standard biographies of St. Francis. 128 May, 1951 FRANCISCAN SPIRITUALITY living, about Franciscan asceticism there is a more distinctive desire and a special effort t6 conform the life of the dedicated one to that of the Incarnate Son of God. In ngthing is the influence of the founder's life and personality more discernible than in this. For Francis, Christ was the center of all things--the focus of all thought, the object of all_ striving, the inspiration of all action. Christ, Francis loved with a consuming passion, as the most tangible proof of God's all-pervading goodness. He could never cease marveling at the divine goodness: it was a theme that both fascinated and transformed him. ]ks he reflected on it, he w~ould~ cry out in the rapture of his contemplation: "Thou, Lord, art the highest Good, the Eternal Good; from Thee cometh all good, and there is no good without Thee." It is primarily and eminently in the Incarnation of th~ Eternal Son that God has shown forth t6 the world that infinite love which is His essential perfection; and this, to Francis, became the most profound and, at the same time, the most penetrable of mysteries. His soul found in it the most, exalted of divine revelations, reaching into the very bosom of the Godhead ~nd manifesting in a singular way God's in.finite life of love. That in God there should be an Eternal Son generated by love, and that the Eternal Father should give this only-begotten Son for the world's redemption, was for Francis the climaxing proof of God's goodness. It opened up to him--as nothing else in all reality could--the depth of charity with which the Creator cherishes every last one of His creatures. For him, it explained all of life and creation ; it served as the foundation for all his spiritual action. "O Lord, we thank Thee," he wrote in the First Rule, "because, just as Thou hast created us through Thy Soft, so also through that true and holy charity with which Thou hast loved us, Thou hast caused Him to be born of the glorious and most blessed Mary,' ever Virgin most holy, and Thou hast Willed that through His cross and blood and death we sinners be redeemed." ./kbove all else, the Incarnation proves God's goodness in that it teaches us how we must live. Jesus is our model, "leaving us an example"; and hence--as Francis saw with an enviable directness-- the ideal of all spiritual striving is that we imitate His steps. This was the desire which burned in Francis' heart for himself and which he held up to his followers. Thomas of Celano says: "His supreme endeavor, his most ardent wish and foremost principle was to observe the holy Gospel in all and above all things, and to follow 129 ALEXANDER WYSE Review for Religious perfectl'y, 'with all zeal, with the fullest ardor of his spirit, with all "the love of his heart, the doctrine of our Lord Jesus Christ, and to imitate His example. In constant meditation he reflected on His Words, and with deep.intentness he pondered on His works.''~ So fruitful was this contemplation, and so completely did Fran-dis succeed in this. holy ambition to imitate Christ, that he is gen-erally admitted to have been a humanly perfect copy of the Master. Renan, the great skeptic, called him the only true Christian after ~Jesus; and (at the other pole of orthodoxy) St. Bonaver~ture cites the imprinting on his body of the stigmata,as heaven's seal on the ~onformity of Francis' life with Christ's. Love--the Well of Action His d~sire to imitate the supernal example of the Incarnate Son of God was nurtured by an ardent love for Him which literally surpasses our capacity. The "Three Companions" tell us of this burning devotion as the source of Francisr spirituality: "From the time,of his conversion to his death, he loved Christ with his whole heart, bearing, the memory of Him constantly in his mind, praising ,Him .with his lips, and glorifying Him in good works.''6 And Celano expatiates the theme: "His tongue spoke out of the fullness of his heart, and the stream of enraptured love which filled his soul overflowed outwardly. Always he was occupied with Jesus. Jesus he carried in his heart, Jesus in his mou~th, Jesus in his ears,. Jesus in his eyes, Jesus in his hands, Jesus in all his members.''v This attachment to his Saviour revealed itself by Francis' con-stant- preoccupation with the details of the sacred life of the Lord. He had a wholly special attachment to the. feast of Christmas, observing it with a transporting joy and a moving piety. For him it was the feast of feasts--and, if it has become that also for after-generati. ons, his part in making it such is not inconsiderable. He found a fathomless proof of God's love in His condescending to become Man. That the Incomprehensible, the Unchangeable, the Infinite One should humble Himself so wonderfully for our sakes," demonstrated the measureless extent of God's love for us. Not con-tent with having the vision for himself, he longed to make the whole world aware of it. Whether or not it can be demonstrated his- 5.Thomas de Celano, Legenda Prima (Rome, 1906), n. 84. STies Socii, Legenda (Foligno, 1898), n. 68. ~Op. cir., n. I15. 130 May, 1951 FRANCISCAN SPIRITUALITY torically that he did give us the first Christmas crib, it is certain that he had a leading role in helping to establish the custom,s Perhaps more than any other of our popular Christmas observances, in making visible to us the tenderness of the Birth of Christ the Crib has served to establish in the hearts of Christians a new under-' standing and appreciation of the love of God for the human race; in spirit, at least, it is the product of Francis' intense love of the Christ- Child. At the other terminus of that divine life, the saint likewise found another strong motive to honor the love of God for man. His rever-ence for the Passion of Christ colored his whole think~ing; moulded his whole devotion. From the day when he heard the mysterious voice from the crucifix at San Damiano bidding him repair the Church which was in ruins, to that climax of seraphic love in the Five Wounds of the Redeemer imprinted on his body, the sufferings of 3esus were ever before his eyes. Early in his religious life he was one day walking along the road, bathed in tears, expressions of the most profound sorrow issuing from the depths of his soul. When someone asked" him what he was lamenting, he answered that he was weeping for the sufferings of hi's Lord. Moved by the unction and the sincerity with which the saint uttered these words, the other, too, began to weep and sigh in com-passion for the suffering Son of God. This" is more than an anecdote from his legend--it is a symbol of the vast influence of St. Francis in riveting the attention, first, of his followers, and then of all Chris-tianity, upon the Passion of Christ. For it is true that Francis by his devotion to the sacred sufferings has conferred upon Franciscan spirituality a truly distinctive mark. At the same time, by reason of this new note of tender and human feeling which Francis intro-duced into~or, at least so effectively propagated within--Catholic devotional life, he served to give a new orientation to the spiritual life of the whole Church.9 By stressing, as his own character demanded, the element of love in his approach to God, and by 8Cf. Stephen M. Donovan, O.F.M., The Catholic Encyclopedia (New .York, 1913), sub verbo "Crib," IV, p. 489. 9Francis, of course, did not completely disrupt the traditional lines of devotion in the Church. nor did he accomplish the new orientation singlehandedly. Following by less than a century the age of St. Bernard, he solidified the notable contribu-tions of the great Abbot of Clairvaux toward establishing a love and affection for the humanity of God's Son. For a brief summary of the inter-relation of Bernard and Francis in this" spiritual revival, cf. Philip Hughes, A History of the Church (New York, 1935), II, pp. 306-307, 403-404. 131 ALEXANDER WYSE Review for looking more fixedly upon those aspects of God's relations with men which show forth the divine benignity and condescension, he rekindled in the hearts of men the flame of divine charity. He taught his followers--and the world--to serve God, in a special way, out of regard for the love which God has first shown us. Christocentric Theology/ Francis made the love of God--as proven by the Incarnation of Christ---the basis for his whole system of living. More philo-sophical minds than his would expand this notion into a whole explanation of reality[ The idea which Francis established by his preaching, his prayers, his very act of living, his more learned fol-lowers took and worked into a theology that begins and ends with Christ, the fruit of divine love. The concept of the glorification of the Ingarn~ate Son of God-- which Francis instinctively felt and lived--becomes in Franciscan theology the explanation of all things, the prime motive for the cre-ation of the world. Christ, God made Man, in this system was the First Thought of the Creator; He was destined, before the fall of our first parents, before even the making of the world, to receive the homage, the love, th~ service of the human race. All creatures what-soever enjoy the gift of being in view of the preordained Incarnation of the Second Person of the Blessed Trinity. The supreme mani-festation of God's love and power in the Person of the God-Man was to raise up to the life of the Trinity the'human brothers of Christ. In an excess of divine benignity, God conferred upon the human race the riches of the supernatural life--but with, in, and thrgugh Christ, the Head of all things. It was thus that human creatures, endowed'with intelligence and free will, were predestined to share in the personal life of God. In Christ they were willed and destined and called to glory.~ In view of that .high vocation they were elevated to a supernatural plane by the foreseen graces merited for them by 3esus Christ. That man should have failed to correspond to God's purpose in creating him does not, in Franciscan theology, militate~ against God's primary motive in decreeing the Incarnation of His Son. True, historically, Christ did not come as the King of Glory to receive in His earthly days the adoration and the homage of the world; He came rather as the Man of Sorrows, the suffering Redeemer, the Messias making satisfaction for our sins. Yet this but further illus-trates and enhances God's love. In permitting His Son thus to come, 132 May, 1951 FRANCISCAN SPIRITUALITY to suffer and die on the cross for our redemption, God showed forth His love in a still more striking fashion. Thus in Franciscan theological speculation, as developed by the masters of the school, St. Bonaventure and especially John Duns Scotus, Christ assumes the central position which He already occu-pied in the thought and the life of the unlettered Poverello. All things depend on Him, all things grow through Him, all gifts come from Him to all beings. There is no merit, no promise of eternal life, no blessedness which does not derive from Him. From the part of God, any offering, any virtue, any prayer, has value only insofar as it reflects Jesus Christ. From the part of man, no one arrives at the divine union, no. one knows God, no one serves or pleases the Creator, except through Christ, the Firstborn, the Center and Head of all things. Franciscan theology furthermore eschews the notion of God as the strict Judge demanding vengeance and satisfaction, and sees in Him rather the loving Father who grahts to the Son the privilege of the Incarnation for His human brethren, together with the right to restore them to supernatural life. The Saviour is not so much the victim of divine justice, as He is the friend who, out of love for His Eternal Father and His brothers in the flesh, sacrifices Himself to atone for men's sins. The Passion and the Cross are, in this view, not so much the price demanded for human redemption as they are the yoluntary outpouring of divine love, setting the tone and the pat-tern of the relations between God and man. Povert~l' For all these reasons, as Francis of Assisi insisted, though with-out himself ever formulating his thoughts in such theological termin-ology, there is need of penance and mortification and a voluntary crucifixion on the part of those who know and would repay God's love. If God so loved the world that He gave His only-begotten Son, and if the Son so loved us that He willingly emptied Himself of His glory and became obedient even to the death of the cross," there can be little choice for a creature except to imitate that self-sacrificing love and surpassing abnegation. As a logical cohsequence, therefore, of these considerations the three basic qualities 6f Francis-can ascetiscism are generated: poverty, humility, and mortification. In the sixth chapter of the Second Rule of the Friars Minor, St. Francis' speaks of "the sublimity of the highest poverty which has made you, my dearest brothers, heirs and kings of the kingdom 13~3 ALEXANDER WYSE Reoieto t~or Religious of heaven: poor in goods, but exalted in virtu(." In these few words he succinctly demonstrates the pivotal importance which the Fran-ciscan ideal attaches to the observance of poverty as a means of reaching eternal life. Tl~e voluntary stripping oneself of the things of this earth and all attachment to them predisposes one to the practice of all other virtues which, spelling perfection, infallibly lead to ever-lasting l~appiness. Accepting as the most literal truth the promise of the Beatitudes: "Blessed are the poor in spirit, for theirs i~ the king-dom of heaven," the Franciscan world has enthroned Lady Poverty as its queen. She has reigned by the clearest title in the hearts and homes of all those who call Francis "father." St. Clare of Assisi-- that gentle maid who more completely than any other caught Fran- Cis' holy enthusiasm for this Seraphic virtue par excellence--success-fully resisted even the efforts of the Holy See to take away from her what she called "the privilege of poverty." St. Bonaventure refers to poverty as "the sublime prerogative" of the Franciscan Order. A thousand examples might be cited, from the bulging Seraphic chron-icles, of this undying fealty and devotion to poverty, for in a true sense this attachment to Lady Poverty is the history of the order. Her saints have been great, her reformers have been virtuous, .her life has been varied and at time even exuberantly stormy--simply because, in days of fervor as of decadence, the haunting image of "that noble and queenly, that most beautiful of women" whom the Poor Man of Assisi made his bride has never ceased to fascinate the Franciscan soul. If the Order of Friars Minor has been divided into three autonomous groups, this has been because the sons of Francis have never failed to be interested in the question of poverty, and have always wanted to safeguard and the more truly cherish that heritage which is the "'privilegium paupertatis," the "'nostii ordinis praeroga-tioa sublimis." The Franciscan views poverty, as a privilege because it enables him the more perfectly to reproduce ~the life of'the Incarnate Son of God. He was po,or; He deliberately chose the privations of a work-ingman's home for Himself and labored as a carpenter. He had nowhere to lay His head. "Being rich, He became poor" for our sakes. This is the source and the inspiration for the unflinching attachment .to this virtue that Francis conceived: as he is made to say in the hauntingly beautiful Salutation of Poverty, she was with' Christ, God's Son made Man, in all the hours of His life, and when _all other, abandoned Him she mounted the cross with Him, to 134 May, l~51 FRANCISCAN SPIRITUALITY embrace Him as He hung dying.1° Struck with the truth of the sanctifying power of this virtue so closely the companion of Holi-ness Incarnate, St. Bonaventure, expresses the traditional Franciscar~ ideal when he praises poverty as the very source and fountainhead of evangelical perfection, 'and the first ]~oundation of the entire edifice of .spirituality. Humility The abasement of the Incarnation must find its counterphrt in the life of him who would grow up to thd stature of Christ. "Humil-iavit semetipsum," said St. Paul of the Second Person of the Blessed Trinity--and the words re-echoed in Francis' heart with a new and challenging meaning. If Christ could deprive Himself of the glory that was His everlasting and inalienable due, Ought nor the creatures "redeemed by His sacrifice at least avoid all vainglory, all frivolous pride, all empty self-seeking? Francis admonishes his friars to .appropriate nothing to themselves; they must even beg for the neces-sities~ o[ life--"noi should they be ashan~ed, because the Lord made Himself poor for us in this world." With a true understanding of human nature, Francis recognized his own sinfulness, his proneness tb evil, and his entire dependence upon God for the grace to save him from eternal damnation. So, likewise, he exhorted his friars to be always mindful of their lowli-ness and nothingness. Especially those constituted in high places-- preachers, superiors, the learned-=-he exhorted to remember that, of themselves, they are nothing, and that any dignity, any influence, any learning they possess is theirs by the donation of God. The superiors of his brotherhood are "ministers and servants of the other friars": the fraternity:itself is the Order of Lesser Brethren. Repeatedly Francis praised and cited poverty ands humility, holding them up as the double cornerstone of the Franciscan life: "Let all the brethren strive to follow the humility and poverty of our Lord 3e~us Christ." Humility is the companion of poverty,, but it is more--it is the perfection of the other virtue in that it reaches into the soul. It strips the mind of all encumbrances of human origin, it cleanses the heart of all man-made ideals and values. It is genuine poverty of the spirit. With a tender tenacity the Francis-can soul holds to this ideal of a humble poverty and a detached 10Though this tender apostrophe to his beloved Lady Poverty" is no longer regarded as a genuine writing of St. Francis, its spirit is certainly authentic. The same thought is expressed by Dante, Dioine Comedy, Paradiso, XI, 64-72. 135 ALEXANDER WYSE Review [or Religious humility. The most learned among the friars have been humble men: St. Anthony in the retirement of the friary at Montepaolo meekly hid' those great resources of theological intuition which lately won for him the title of Doctor of the Universal Church; and St. Bonaventure (at least in the legend which cannot 'have been made up from whole cloth) was discovered washing dishes when the papal envoys came bearing the cardinal's hat. The large number of can-onized Franciscan lay-brothers is assuredly a standing testimonial to the high esteem which the traditions of the order place on humility as a means of perfection: it shows that the life of lowly service of others, so perfect an imitation of Christ's self-emptying, is an inte-gral part of Franciscan spirituality. Mortification The whole idea of Franciscansim being to reproduce the life of the Saviour, positive penance has a palmary place in Franciscan living. The example of the suffering Saviour demands of His fol-lowers mortification and discipline. This universal obligation of Christians is, in Franciscan asceticism, elevated to the status of a positive and primary pursuit, the chief means and the most abiding guarantee of which are '~the poverty and humility of our Lord Jesus Christ." With a holy delight the Seraphic Father embraced this means of becoming more like the Ideal. Frequently he exposed himself to the cold,, simply that he might feel in his members the bitterness of that which nature abhors. In his eating, he refrained from anything over and above what was necessary to sustain life, on at least one occa-sion taking, absolutely nothing for forty days except half a loaf of bread. By the disciplines wherewith he chastised his body he sought to bring into subjection every unruly passion and emotion. If the extreme mortification of the Seraphic Lawgiver ha.s been tempered in the case of his followers (for how many will ever receive the extraordinary inspirations which were his wholly personal gift from the Holy Spirit? or will be called by grace to the degree of poverty and humility and penitential chastisements which have so set him apart?), there is yet incumbent upon all the obligation of a positive mortification in imitation of Christ. His followers have included such paragons of corporal p~nance as St. Peter of Alcantara. who for forty-six years scourged himself twice daily, and St. Felix of Cantalice who took his nightly repose kneeling on the floor after 136 Mag, 1951 FR~kNC[SC~kN SPIRITUALITY his daily rounds of begging in the streets of Rome. Yet, for the most part, a certain mildness (stemming from another no less holy facet of Francis' spirit) pervades the Franciscan concept of discipline. The Saviour Himself bade His disciples not to be sad while the BridegroOm was with them, and Francis instinctively" was one of the most joyous of beings. He arose at midnight to eat with the young friar ,who cried out with pangs of hunger. And he legislated that ordinarily the friars should not be obliged to fast, except on Fridays (a wholly revolutionary concept: for Christian religious), and that .those going through the world might use the Gospel-privilege of eating whatsoever was placed before them. The Noble Function of the Wilt These three qualities of poverty, ,humility, and mortification, constitute what may be termed the negative, the privative (or, in the consecrated terminology, the purgative) steps in Franciscan spiritual-ity. The ascent is completed with the positive and active forces of charity and prayer (which correspond to the unitive and illuminative ways). It is in this phase that Franciscan spirituality attains its perfection and sanctifyihg power. Having learned the boundless extent of divine charity, the Franciscan soul yearns to make a return; in its poverty and humility it has nothing else to give God but a return of love. The next step is the unreserved attachment to God, and limitless devotion to the creatures made by God for Christ. A deep awareness of his adopted sonsbip makes him ready to proclaim wlth,Francis, stripped even of the clothes his earthly father bad given him: "Now I can truly say; 'Our Father Who art in heaven.' " This sense of belonging tb God is fostered and st.rengthened by an ever-deepening devotion to Him in whom and for whom this sonship has been brought about. Thus .Franciscan spirituality, with a new intentnes_s, comes back to Christ, its starting point. Whatever honors, exaltsl and glorifies Christ, that is seen to be a means o~ displaying this charity toward God. Hence the Franciscan emphasis on devotion to the historical Christ-- particularly, as in the piety of Francis himself, to His Incarnation and Passion. Hence also that touching reverence for Christ as He yet lives among us in the Eucharist,11 in the priesthood and tlae- 11Francis' devotion to the Eucharist is one of the most important facets of his spiritual life. Father Felder's treatment of this theme (op. cir., chap. III) is ~specially illuminating. 137 ALEXANDER WYSE Review for Religious Church,12 and in the souls of the redeemed,is The will, the faculty of love, occupies in all Franciscan the- 91ogy, philosophy, and life a unique distinction of I51ace. A l~eritage clearly from Francis himself~with his ardent nature, his impulsive and forthright way of proceeding, his unqiaalified and unlimited dis-play of love for the God-Man--the role of the wilI .is, in the Fran-ciscan tradition, a pivotal one. There is a subtle but profound rela-tion between Franciscan~poverty and the generous use made of the agent of human .choice. Divested of all material things, the Francis-can soul finds itself endowed with "the freedom w.herewith Christ has made us free." No longer tied to the passing things of this earth, neither is it bound to the conventionalities of routine, custom, or society. The Poverello himself was one of the most uninhibited char-acters of history, a man da,ringly original and boldly enterprising. In an ever-expanding resolve to save souls for Christ, his venturesome spirit led him fo distant and dangerous shores, where he fearlessly presented himself to the Sultan before whom all Christendom was quaking. Unashamedly he asked (and obtained!) from the Pope for the little chapel of St: Mary of the Angels that plenary indulgence which had been previously conceded only for a pilgri.mage to the Holy Land. He entered into a holy pact with God Himself, wherein the mortified servant of Christ deserved to feel in his own'~flesh the sufferings of the Crucified. This same quality of directness, of daring, of wilful aiad pur-poseful action is always inherent in genuine Franciscanism, and shows itself no less in Franciscan spirituality. Tamed, modified, kept within reasonable check, it is a characteiistic which eminently befits the ~poor of sp!rit. Stripped of all desire of self-aggrandize-ment, the Franciscan seeks nothing of this world, fears nothing of its powerful ones. He is in a position to use the liberty of the sons of God. In a sort of reeling climax to liberty, he subjects himself to .the most complete obedience to God and God's delegates--for obedience is the ultimate in self-assertion, the wild and r~ckless sac-rificing of the right to self-will. 1-'2Cf. Felder, op. cit., for the testimony of Francis' profound reverence for the Church of Christ (chap. IV). 13Among the outstanding evidences of his zea! for the salvation of souls is the twelfth chapter of the "Regula II." It is one of the chief glories of the Franciscan tradition that Francis was the first founder to propose for his followers the ideal 6f '~going among the Saracens and other infidels." He thus helped to launch the greatest era of missionary activity after the Apostolic Age. 138 May, 1951 FRANCISCAN SPIRITUALITY As the will attains its realization in action, inevitably the Fran- " ciscan vocation is one that stresses the apostolate~ Francis--.t,hough at times his soul craved the sweet delights of withdrawal from the world--discovered that the truest way of imitating the Master was, like Him, to go about, "doing good." In labors for the salvation of others Francis and his order seek to live the GoslSel of our Lord Jesus Christ. "Non sibi soli vivere, sed aliis proficere vult, Dei zelo ductus," the Church sings of him.14 In novel and revolutionary-~often 'in all but unpredictablem ways, the Franciscan spirit uses this liberty to bring all things into the kingdom ~designed, from before the foundation of the earth, for God's Eternal Son. There is indeed a great and challenging diversity of methods in the Franciscan apostolate, just as ,there is a most startling, originality discoverable in the Seraphic hosts. Men and women of rare indiyiduality, of almost unclassifiable "character, ~have pledged themselves to reproduce Christ--in themselves and in the world---by living the Gospel. Can there be in the legends of any othe'r religious institute a man so singular as Brother Juniper? so simple as Brother Giles? so unspoiled as Brother Masseo? Has any" other founder welcomed so enthusiastically into his foundation rob-bers who had infested the countryside? or been succeeded in his very lifetime by one so completely his opposite as Elias of Cortona? The Franciscan spirit can embrace, and Franciscan spiritualit~ does sanctify, with equal impartiality, a Duns Scotus of Oxford Univer-sity and a Benedict the Moor from the scullery of Palermo's dark monas~tery. The royal Louis of Toulouse professed the same Rule as the unlettered Paschal Baylon. The mystical Joseph of Cuper-tino is brother to the energetic Leonard of Port Maurice. It is indeed true that, as has been said, by the variety of its manifestations Fran-ciscanism takes on a character of universality, like Christianity itself, which in the Gospel is likened to a tree to which all the birds of the air may come to make their nests. Prayer ' While stressing apostolic actik, ity as an unceasing tribute to Christ the King, the Franciscart soul does not forget the value of prayer. After the example of the Master, Francis himself often interrupted his apostolic labors to refresh and restore his soul in a period of contemplation. Such contemplation, nonetheless, is 14Breoiariura Rornano-Seraphicurn, In festo S. P. N. Francisci, ad Laudes, Ant. 1. 139 ALEXANDER WYSE designed (as is the poverty and humility of the Gospel) to subserve the apostolic vocation. In contemplation the Franciscan draws "waters with joy out of the Saviour's fountains"-~but only that in his preaching and ministry he may the more efficaciously slake the thirst of those who,~ like the hart panting after the fountains .of water, are thirsting after the strong Living God. Seraphic prayer finds its perfect symbol in the figure of Francis on Mount Alverno, his arms raised in the form of a cross. It finds its truest expression in the fervent and heartfelt prayer of the Poor Man on that mystical height: "Who art Thou, my God most sweet? What am I, Thy unprofitable servant and vilest of worms?''15 In explaining later to Brother Leo, his beloved com-panion, that these words expressed his grasp of the depths of the infinite goodness and wisdom and power of God, and the 'deplorable depths of his own vileness and misery, Francis left a classic outline of Franciscan prayer and meditation. It would, of course, be impossible here to explain the special characteristics of mental prayer and contemplation, as elaborated by the masters of Franciscan spirituality. It must suffice to point out two of its salient points: first, it manifests the common Franciscan dependence on the faculty of the will, being affective rather than intuitive; and, second, in prayer as in all else Christ remains the -center. The subjects of predilection for Franciscan meditation are the various phases of the life of the Incarnate Word, while the affec-tions of the heart are offered to the Eternal Father t~hrough the mediumship of Him who is the Source of all things. The truly Franciscan soul but borrows the words of the Seraphic Father: "Because we all are miserable sinners and are not worthy to call upon Thee, weo humbly.ask our Lord Jesus Christ, Thy beloved Son in whom Thou wast well pleased, together with the Holy Ghost the Paraclete, to thank Thee." lSThe Little Flowers of St. Francis (Everyman's Library), p. 11 1. PLEASE NOTE CAREFULLY The subscription price of REVIEW FOR RELIGIOUS is now: $3.00 per year for Domestic and Canadian Subscriptions; $3.35 per year for all foreign subscriptions. For further details please" see inside back cover. 140 Apostolic Constitution Sponsa Christi [EDITORS' NOTE: We present here the positive legislation contained in ,Sponsa Christi, the Apostolic Constitution of Pope Pius XII, given under date of Novem-ber 21, 1950, and published in the Acta Apostolicae 8edis, official publication of the Holy See, under date of January 10, 1951, pp. 15-21. The general statutes from the papal document given below are preceded by a lengthy historical and ex-hortatory introduction on the origin and development of the contemplative life for women consecrated" to God, pp. 5-15. ] GENERAL STATUTES FOR NUNS Article 1 § 1. The term nuns is used in this Apostolic Constitution as it is in the Code (c. 488, 7°). In addition to religious women with solemn vows, it includes those who have pronounced simple vows, perpetual or temporary, in moqasteries where solemn vows are actually taken or should be taken according to the institute, unless it certainly appears otherwise from the context or from the nature of the case. § 2. The legitimate use of the term nuns (c. 488, 7°) and the application of the laws concerning nuns are not at variance with the following: (1) s.imple profession made in monasteries according to law (§ 1); (2) minor pontilical cloister prescribed or duly granted for mo~iasteries; (3) the pe?formance of apostolic works which are joined with the contemplative life either by reason of a provision approved and confirmed by the Holy See for certain orders or by the " lawful prescription or grant of the Holy See to certain monasteries. § 3. This Apostolic Constitution does not affect the juridical status of: (1) religious congregations (c. 488, 2°) and the Sisters who are members of them (c. 488, 7°), who take only simple vows according to their institute; (2) societies of women living in com-mon after the manner of religious and their members (c. 673). Article 2 § 1. The special form of religious monastic life which nuns are obliged to follow carefully and for which they are destined by the Church .is the canonical contemplative life. § 2. The term, canonical contemplative life, does not denote that internal and theological contemplation to which all persons in religious.institutes as well as those living in the world are invited, 141 POPE PIUS Xll Revieto for Religious and which individuals everywhere can lead by themselves, but it sig-nifies the external profession of religious discipline which, by reason of cloister, or the exercises of piety, prayer, and mortification, or finally by reason of the work which the nuns are obliged to under-take, is directed to interior contemplation in such a way that their whole life and whole activity can easily and should etficaciously be imbued with zeal for it. § 3.If canonical contemplative life cannot be habitually ob-served under a strict, regular discipline, ,the monastic character is neither to be granted nor, if it be had already, is it to be retained. Article 3 § 1. The solemn vows of religion which are pronounced by all the members of a monastery or at least by the members o17 one, class constitute the characteristic note in virtue of which a monastery of women is legally considered among the regular orders and not among the religious congregations (c. 488, 2°). Moreover, all the pro-fessed religious women in, these monasteries come under the term regulars according to'canon 490, and are properly speaking not called Sisters but nuns (c. 488, 7°). § 2. All monasteries in which only simple vows are taken can obtain a restoration of solemn vows. Indeed, unless truly grave rea-sons prevent it, they will be solicitous about taking them again. Article 4 While always keeping for all monasteries those character-istics which are, as it were, natural to it, the stricter cloister of nuns which is called pontifical shall in future be distinguished into two classes: major and minor. § 2. i o Major pontifical cloister, namely, that which is described in the Code (cc. 600-602) ,is clearly confirmed by this Our Apostolic Constitution. By Our Authority, the Sacred Congregatio~i of Reli-gious will declare the causes for which a dispensation fromthe major cloister may be given, so that, while the nature of cloister is kept unimpaired, it may more suitably be adapted to the circumstances of our times. 2° Major pontifical cloister, without prejudice to § 3, 3°, must flourish by reason of law in all monasteries which profess the contemplative life exclusively. § 3. i° Minor pontifical cloister will retain those characteristics of the old cloister of nuns and will be protected with those sanc- 142 May, 1951 SPONSA CHRISTI tions which the Instructions of the Holy See expressly define as neces-sary for the preservation and safeguardifig of its natural purpose. 2° Subject to this minor pontifical cloister are the monas-teries of nuns with solemn vows which, by their institute or by legitimate gran~, undertake work with externs in such a way that quite a number of religious and a notable part of the house are habitually devoted to these occupations. 3° Similarly, each and every monastery in which only simple vows are taken, even though devoted exclusively to contem-plation, must be subject at least to the prescriptions of this cloister. § 4. 1° Pontifical major or minor cloister must be considered a ¯ necessa)y condition not only that solemn vows may be taken (§ 2) but also that those monasteries in which simple vows are taken (§ 3) may in the future l~e considered as true monasteries of nuns according .to canon 488, 7°. 2° If even the rules for the minor pontifical cloister cannot be generally observed, the solemn vows which may have been had are to be taken away. § 5. 1° The minor pontifical cloister is to be observed in places where the nuns do not take solemn vows, especially in those points in,which it is distinguished from the cloister of congregations or that of orders of men. 2° Howeve'r, if it is clearly evident that even the minor cloister cannot be observed in an individual monastery, that monas-tery must be changed into a house of a congregatibn or of a society. Article 5 § 1. Among women consecra[ed to God the Church deputes only nuns to offer public prayer to God in her name, in choir (c. 610, § 1) or privately (c.'610, § 3) ; and she places upon them a grave obligation by law to carry out this public prayer daily at'the canon-ical hours according to the norm of their constitutions. § 2. All monasteries of nuns as well as individual nuns, whether professed of simple or solemn vows, are everywhere obliged to recite the Divine Office in .choir according to c. 610, § 1 and the norms of their constiti~tions, § 3. According to c. 610, § 3, nuns who have not taken solemn vows are not strictly obligated to the private recitation of the canon-ical hours when they have been absent from choir unless their con-stitutions expressly provide otherwise (c. 578, 2°). Nevertheless, 143 POPE PlUS XII Reuiew for Religious as was stated above (Art, 4), it is the mind of the Church not only that solemn vows should be restored everywhere but also that, if they cannot be restored for the present, nuns who have simple perpetual vows in place of solemn vows should faithfully fulfill the work of the Divine Office. § 4. In all monasteries the conventual Mass corresponding to the Office of the day according to the rubrics is to be celebrated in so far as this is possible (c. 610, § 2). Article 6 § 1. 1° Unlike other religious houses of women, monasteries 9f nuns are autonomous (sui iurfs) by reason of the Code and according to its norms (c. 488, 8°). 2° The superiors (antistitae) of individual monasteries of nuns are major superiors by law and are endowed with all th~ pow- ,ers which are due to major superiors (c.48'8, 8°), except some that from the context or from the nature of the power would concern men only (c. 490). § 2. 1° The extent of the condition of independence or autonomy (sui iuris), as it is called, of monasteries of nuns is defined by both common and particular law. 2° The juridical guardianship which the law grants tO the local ordinary or to the superiors regular over individual mon-asteries is in no way derogated from by this Constitution or by federations of monasteries allowed by the Constitution (Art. 7) and ,established by its authority. 3° The juridical relations of individual monasteries with the local ordinaries or with the superiors regular continue to be regu-lated by ~he common law as well as by particular law. § 3. This Constitution does not determine whether individual monasteries are subject to the authority of the local ordinary or, within the 'limits of the law, are exempt from it and. are subject to the superior regular. Article 7 § I. Monasteries of nuns are not only autonomous (c. 488, 8°) but also juridically ~ distinct and independent of each other and only united and joined together by spiritual and moral bonds even though by law they be subject to the same first order or religious institute. § 2. 1° The formation of federations is in no way opposed to May, 1951 SPONSA CHRISTI the common liberty of monasteries,'which is accepted as a m.atter of fact rather ,than imposed by law; nor should, these federations be considered as forbidden by law or in any way less in accordance with ¯ the nature and purposes of the religious life 6f the nuns. 2° Though not prescribed by any general law, federations of monasteries are, nevertheless, strongly recommended by the Holy See not only to prevent the evils and disadvantages which can arise from complete separation bug also to promote regular observance and the contemplative life. § 3~. The formation'of every kind of federation of monasteries of nuns or of a union of federation~ is reserved to the Holy See. § 4. Every federation or union must necessarily be ruled and governed by its own laws approved by the Holy See. § 5. 1° Without prejudice to Article 6;§§ 2 and 3. and to the special type of autonomy defined above (§ 1), there is no objection, in the formation of federations of monasterieS, ',to the introduction of equitable conditions and mitigations of autonomy, which may seem to-be necessary or more useful, after the example of certain monastic congregations and orders, whether of canons or of monks. 2° Nevertheless, any types of federation which seem con-trary to the aforesaid autonomy (§ 1) and which tend towards centralization of government are reserved to the Holy See in a special manner and may not be introduced without Its express permission. § 6. Federations of monasteries are of pontifical right according to the norms of canon law both because of their source of origin and - of the authority upon which they directly depend and by which they are governed. § 7. The'Holy See may exercise immediate supervision and authority, as the case may require, over a federation through a reli-gious assistant, whose duty it will be not only to represent the Holy See but alsb to foster the genuine spirit proper to the order and to give superiors assistanc~ and advice in the right and prudent govern-ment of the federation. §8. 1° The statutes of a federation should conform to the pre-scribed norms to be prepared by the Sacred Congregation of Religious by Our Authority and to the nature, laws, spirit, and traditions, whether ascetical or disciplinary or juridicgl and apostolic, of the reli-gious order concerned. 2° The principal purpose of federations of monasteries is 145 POPE PIUS XII Review for Religious to f~rnish mutual fraternal a~sistance not only by fostering the reli-gious spirit and regular monastic discipline, but also by promoting ¯ the economic welfare. 3° Should the case arise, special norms are to be proVided in order to approve statutes through which the permission and moral obligation of transferring nuns from one monastery to another should be regulated when these measures are considered necessary for the government of the monasteries, the training of the novices {n~ a common novitiate established for all or for many of the monasteries, and for other moral or mate}ial needs of the monasteries or of the nuns. Article 8 " § 1. The monastic work, which even the nuns who lead a con-templative life are obliged to perform, should as far as possible be suited to the rule, constitutions, and traditions of the individuaI .orders. ~. § 2. ,This work should be regulated in such a way that, along 'with other sources of income approved by the Church (cc. 547-551, 582) and with the abundant assistance of Divine Providence, it will provide secure and fitting support for the nuns. § 3. 1° Local ordinaries, superiors regular, and superiors, of monasteries and of federations are obliged to use all diligence that the nuns may never be wanting in necessary, adequate, and profitable work. 2° On ~heir part, nuns are bound in conscience not only to earn their doily bread by the honest sweat of their brow, as the Apostle teaches (II Them. 3:10), but they should also make them-selves more skillful day by day in the different kinds of work required by present times. Article 9 In order to be found faithful to their divine, apostolic vocation, all nuns must not only use the general means o~ the monastic aposto-late, but they shall also attend to the following:- . § 1. Nuns who have definite works of a particular apostolate prescribdd in their constitutions or in approved rules are obliged to devote themselves entirely and constantly to these works according to the norms of their constitfitions, statutes, or rules. § 2. Nuns who lead an exclusively contemplative life should observe .the .following: 146 May, 1951 MEDITATION FOR A MOTHER SUPERIOR 1° If, according to their particular traditions, they now have or bare had a special kind of external apostolate, let them faith-fully retain it after having adapted it, without harm to their life of contemplation, to modern needs; if they have lost it, let them dili-gently take means to restore it. If there is any doubt about adapta-tion, let them consult the Holy See. 2° On the other hand, if the purely contemplative life, according to the approved constitutions of the order or its traditions, has never, been joined to the external apostolate' in a permanent and enduring manner up to.the present time, then, only in cases of neces-sity and for a limited time, the nuns may, and at lea~t out of charity should, occupy themselves with those forms of the apostolate, "espe-cially such as are unique or personal, which may seem to be com-patible with the contemplative life as observed in their order according to the norms to .be fixed by the Holy See. h edi!:a!:ion t:or a Nkot:her Superior Mother Mary Elizabeth, D.C. Love knoweth no measure Feareth no labor Maketh sweet all that is bitter Findeth rest in God alone LOVE knoweth no measure, no measure of forgiveness. A group of persons living in such. close proximity as religious must, are keenly aware of the weakness of human nature. They begin to understand why Our Lord on the cross prayed: "Forgive them, for they know not what they do." And if this understanding comes to those who have no special rseponsibility for other souls, how ~rnuch more dearly to those whom God invests with His authority? So the Sister Superior must learn to love without measure, in the sa'me manner as Christ has lo~ved her. It is well to recall that the rulers of the Jews said that Christ was guided by Beelzebub . Superiors follow (or should follow) more closely in the footsteps of Christ, and they musthave His spirit. He dictated a very beautiful com-mand one evening: '"Thou shalt love thy neighbor as thyself." 147 Ma~!, 1951 MEDITATION FOR A MOTHER SUPERIOR Feareth no labor: The superior must never call a moment her own." Her time belongs to the Sisters; consequently there should be no so-called "inter,ruptions" in her life. In. giving herself to the community, either directly to the individual members or indirectly. by her care of the house, she is but doing her duty. She should be the last to think of rest, of ease from work, of consolations. "It is for thee to be the support of tl~y brethren." To be the support, the strength, of the weak, the despondent, the discouraged religious. The superior has to deal with each soul in these categories asa mother does with a sick (or peevish) child. She makes sweet the wood of the cross so that her daughters may carry it willingly, carry it joyfu~ly, and, at the end, triumphantly, to the portal of Heaven. Maketh sweet all that is bitter: To give one's will into the hands of another, a symbol of slavery, is the hardest sacrifice God asks of man. To make light the burden of obedience and to sweeten the bitterness found in community life is the task of the superior of the house. In doing this she will be called upon to. forget herself :i thousand times. In each community the superior should image the Rule. In her the religious should find the peace, the joy of laboring for Christ, and the rest tfiat comes to a contented heart doing all for God. Findeth rest in God alone: Truly this is the only consolation worthy of the name. It is reserved, not to superiors, but to the superior after God's own heart. In distractions often, in cares with-out number, in burdens multiplied, the superior should seek rest only in the Heart of Christ. When the power that comes from God alone was conferred upon her, she was set apart. Not that she was made better than others, not that by the very fact of authority she was made perfect, but only because God delegated to her the power that is His by righ,.t. "'Going-up-into the mountain He called unto Him whom He would . " Not because of the spiritual worth of the individual but only because God wills it is a man or a woman set apart to lead and govern other souls. If Christ called all to come to Him that they might be refreshed, how much more those who are burdened with a greater share of the Cross of the Lord? OUR CONTRIBUTORS ALEXANDER WYSE is the director of the Academy of American Franciscan History, Washington, D.C. MOTHER MARY ELIZABETH is prioress of the Carmel of St. Joseph, Long Beach, California. C. A. HERBST and AUGUSTINE KLAAS are members of the faculty at St. Mary's College, St. Marys, Kansas. 148 Current: Spiri!:ual Writ:ing Augustine Klaas~ S.3. From La Vie Spirituelle IN.THE MARCH .1950 number of La Vie Spirituelle there is an intriguing little symposium on the subject: "It is difficult to grow old." The matter is of current, practical interest for religious, who too must learn the not-so-easy art of growing old gracefully. Doctor H. Muller pres.ents an introductory survey, noting the marked increase in the number of old people, owing to the reduction of infant mortality, the increasingly successful fight against disease, and. other factors, all of which are adding years to the life-span of society's various classes, including religious. (In the U. S. A. since 1900, a period in which the population has doubled, the.number of persons over sixty-five years old has quadrupled, from three to twelve million in the fifty-year period.) Unfortunately, along with an increase in numbers, has Come a noticeable change of status. When the old were comparatively few, they were honored and respected, and their advice was dutifully sought, but the situation has now greatly altered, presenting nev~ problems of adjustment both psychological and social. Also; the old today are too often "bad patients," discouraging attention and affection, precisely because many have not learned how to grow old in a calm, mature .way. When the life-span was barely thirty years, the saying used to be: "Brother, you are going to have to die." Today it is rather: "Brother, you are going to have to get old." You will be old, perhaps ten, twenty, and even thirty years. The prob-lem must be courageously met and solved on the material and~ above all, on the spiritual plane. H. Duesberg draws a charming portrait of the aged as found in the Old Testament, comparing it not unfavorably with the one sketched in the ancient classical writers and those of the Middle and Far East. After an upright, useful life, the aged man is represented as living out his long years with dignity, while at the same time going down steadily and inexorably to the tomb. Old age may be burdensome and subject to various untoward vicissitudes: never-theless, it is always preferable to death, for as Ecclesiastes (9:4) says 149 AUGUSTINE KLAAS Reuieu~ [or Religious somewhat quaintly: "A living dog is better than a dead lion." Old age merits respect and reverence: "Rise up before the hoary head, and honor the person of the aged man" (Leviticus 19:32). Old age is itself the reward for honoring the old, especially one's parents: "Honor thy father and mother . that thou mayest live a long time" (Deuteronom~ 5:16). What splendid examples of old age there are in the Old Testament: Tobias, Sara~ Abraham, Isaac, Joseph, Moses, Samuel, David. Of course, as we might expect, there were also some unworthy old persons, such as the two accusers of Susanna. The old are the living embodiment of the 15ast, particu-larly of the previous generation. Even after they have died they continue to live on in their children and in the memory they leave behind them of their wisdom and experience. Duesberg concludes: "The serenity of the aged ih the. Old Testament is remarkable, for they drew a maximum of confidence and resignation from what they themselves had learned and from what God had taught them." The increasing number of the old presents also an economic problem, a problem of material assistance, which the symposium does not cover. However, Armand Marquisat tells of an interesting association of men, formed in Paris to help solve the social probl,em of the aged. The men call themselves the Little Brothers of the Poor. The group was started by three gentlemen in Paris at Easter 1946: it now numbers over thirty. These laymen, propose to help the old in ev~ry possible way in the places where they live, fre- "quently alone and in need. Some of the Brothers are part-time, others full-time workers, who visit these aged people several times a week, to look after their food, lodging, clothing, medical, and spir-itual care. Professional men and workers of all types are members, and all have placed themselves under the patronage of St. Francis of Assisi. It is a lay institute that vows to serve the aged in this ,very practical, effective, ChriStian way. The symposium, concerned mainly with the spiritual side of the problem, contains a good article by Father Ji Perinelle, O.P., a reli-gious of advanced age and wide experience. He notes that people grow old unevenly. Some keep their mental and bodily faculties intact almost till the very _end; others deteriorate more rapidly and are subject to disease: All experience a certain loss of liberty, a growing dependence on others, and a gradual isolation that does not: lighten their.physical or moral iils. Countering'the~e, there is a tendency among the old themselves to excess in one direction or May, 1951 (]URR~NT WRITING another, and very frequently a pronounced egotism, showing itself in constant speaking onl~ of self and one'Sqlls, or complaining, or demanding that every whim be satisfied, or a lack of gratitude for favors done. Certainly these are not the .proper attitudes that age should bring along with it.' ¯ Old age is'a sthge of life willed by God and like the other stages should contribute to the advancement of one's spiritual good. God governs old age by His Providence; He is all--powerful, all-wise, and all-loving (Rorn. 8:28). The old have the grace at hand to meet the trials of this period of life (II. Corr. 4:16).~ Perhaps St. Paul is the great example of a man growing old in the right way; he did not falter towards the end, but finished victoriously the combat and the race (II. Tim. 4:6-8). Father Perinelle gives some wise counsels for the aging. The first group pertain to the exterior, the second to the interior life. a) Health: Don't become obsessed with care for your health, always an.xiously looking at the thermometer, taking the pulse count, noticing the draughts, etc. Restrict gradually your external activity; live a well~ordered life; keep up a certain minimum of physical exer-cise; attend, faithfully to personal hygiene; watch eating habits; meet weakness~ illness, and finally death itself with resignation and cheer-fulness, as preludes to the call of the Master. b) Work: Keep on doing some real work, physical or mental, at a fixed time every day, no matter how little it may be. But do not persist in doing'work, for which you are no longer fitted. You are not a good judge in this matter; hence listen to the advice of others. Hand over your principal tasks to younger hands, even though this is not an easy thing to do. And don't imp0se.your advice on others, either. Accept the fact that your counsel, when asked, often will not be followed and finally will no longer even be asked for. c) Relations with others: Try to keep in touch with your life-long friends, but do not be locked-up l in the past. Giveyourself generously to the rising generation. Y~u are the bridge between the old and the new. Times change and certainly some real progress is. being made in the wo~ld. Your e.xperience can .contribute to it, if you are not intr.ansigent in clinging to the past. Be like the Catholic Church in this matter, sanely adapting herself to modern conditions. And keep up with the times, if you ~an, but above all keep an open, mind. Read something daily in a slow, reflecting way~ Maintain a 151 AUGUSTINE KLRAS Reoieto for Religious kindly sense of humor in your dealings 'with others. There are two dangerous .attitudes regarding the new members of your religious order or congregation: the first is to have little con-fidence in their capacity and hence to lower the standards of religious life in their favor. This must not be done, but rather a total giving of s~lf must be demanded of young religious. The second wrong attitude is to wish to impose rigidly on the newcomers what you yourself went through. No, prudent adaptation is what is wanted here. Let them prefer reading St. Paul tb reading Rodriguez! And do not attempt to impose inflexibly on the younger generation o.f religious your methods of teaching and apostolate. Guide them, surely, but leave them some initiative of their own. Finally, do not try to appear younger than you really are and thus make yourself ridiculous. Act your age. As for the interior life, remember that God loves the old in a special way because they .are weak and feeble, just as ,for the same reason He has a particular love for children. If you are faithful and prayerful, God will keep you company to your Emmaus when "it is towards evening and the day is now far spent." Two things are to be noted spiritually: you must acquire a spirit of detachment and an understanding or feeling for eternity. All things are passing: the old are very much aware of this. It should make them reflect and pass a true judgment on the fleeting things of time. Past sins must be acknowledged. There must be contrition and penance, but also an immense trust and confidence in God. The o!d feel their poverty-- empty hands after such a long life; God must be their riches now. The old feel their weakness; let God be their strength. They feel powerless to do good; God is now their all. , A sense of eternity must be gradually acquired by the old, for the beatific vision and all that it implies is drawing near. Live in the hope of it; await it longingly. Be humble, be kind, be tolerant of others, pray much, offer up the remaining days of suffering and your Ideath, pray continually throughout the day for y6urself, for your dear ones, for the world, for the Church. See to it that extreme unction and the last rites be administered to you betimes.' Death is the gate,way to eternity: be at peace, cheerful, joyful, expectant. Father A. Masson, ordained recently at the age of seventy-four, likens old age to the season of Advent. It is a time of hope,, ending in a birth. All the Advent liturgy and the prophecies of the Old 152 Mug, 1951 Q~URRENT WRITING Testament can be al3plied luminously to old age. There are three births: the physical one to natural life; the spiritual one of baptism to supernatural life; and the last one to the life of the beatific vision. Are not the death-days of the saints and martyrs called their bi~th-days? Let me close this subject with this little paragraph by Father Sertillanges, O.P., who at the age of eighty-five wrote as beautifully as ever: "For the Christian, old age is not a final farewell to what-ever appeals and desperately clings to our lust for life. Quite the contrary, it is the full growth and final flowering of hope. It is the threshold of what had merely been suggested by t.he springtime of life. It is the first sight of land after an apparently interminable voyage. It is the veil which has been torn from an illusion and exposes to view the supreme realities. Old age is the approach to God. Descent into the grave, since i~ represents, but a partial truth, is an illusion. Rather do we ascend." From Reoue d'Asc~tique et de Mgstique In the January-March 1950 number of Revue d'Asc~tique et de M~tstique there is a seven-article symposium on the general subject: Spiritual Problems of Our Times and Ignatian Spiritualitg. I should like to summarize the article by Father Louis Verny, S.J., on a vital point of Ignatian spirituality, namely, Ignatian prayer, a subject about which there is sometimes misunderstanding and error. The title is "in actione contemplatious," which may be translated approxi-mately: "in action contemplative," or "contemplative in the midst of action," or "contemplative while active." This type of prayer, along with others, is mentioned in a letter of Father Jerome Nadal, S.J., who wasin close contact ~ith Saint Ignatius Loyola for many years. I quote the passage of Nadal's letter from the French of Father Verny: "That prayer is a capital item of prime necessity in a religious institute is most evident. I am speaking of the prayer referred, to in this text of St. Paul: "I will pray with the spirit, but I will'pray with the understanding also" (I Cot. 14:15). It is the prayer which contains, all the phases of spiritual development: the purga-tive, illuminative, and unitive. Wherefore actively, and even avidly, does the Society give herself to it in full measure in Christ Jesus, For there is no one of her members that she does not at first start off .with meditations suited to first conversion and to the putting off of the 153 AUGUSTINE KLAAS Reoieto for Religious old man. Then, by means of contemplations on all the mysteries of Christ ~we seek.to develop ever more in ourselves the realized knowl-edge of Him who is "the Way, the Truth, and the Life." Finally, we find repose in love. What is the necessary beginning of. prayer we find again at its term: charity, the highest and sublimest of the virtues. So that, filled with a very ardent zeal drawn from prayer, we set out for our ministries full of joy in Christ 3esus, with humil-ity of heart, satisfaction, and courage. This is what we draw from the~ book of Exercises. "Although this is no't the time to treat of prayer, there is a fact which I do not wish to omit. Father Ignatius had received from God the .special grace to rise without effort 'to the contemplation of the Most Holy Trinity and to repose in it a lon~ time~ Sometimes he was led by grace to contemplate the whole Trinity; he was 'trans-ported' into it and united himself to it with his whole heart, with ¯ intense sentiments o~ devotion, and a deep spiritual relish. Some-times he contemplated the Father alone, sometimes' the Son, some-times the Holy Spirit. This contemplation of the Most Holy Trinity was accorded him often at other periods of his life, but he received it principally, and almost exclusively even, during the last years of his earthly pilgrimage. "If such prayer was granted to Saint Ignatius, it was a great privilege and of an entirely different order. But "he likewise had another privilege which made him see God present in all things and in every action, with a lively sense of spiritual realities; contem-plative in the midst of action, according to his ordinary expression: finding God in all things. Now, this grace which illumined his soul 'was revealed to us as much by a kind of brightness which emanated from his countenance as by the enlightened sureness with which he acted in Christ. We were filled with admiration for it, our hearts were much consoled by it, and we felt as though the overflow of these graces was descending on ourselves. Furthermore we believe that this privilege which we noted in Saint Ignatius is likewise granted to the whole Society; we are confident that the gift of this prayer and contemplation awaits us all in the Society, and we strongly assert that it is a part of our vocation." Three tfiings are brought out in the text of Father Nadal's rev.ealing letter: 1) ordinary prayer~ and ordinary contemplation, .that is, contemplation in the sense in which it is used in the Spiritual Exercises; 2) infused contemplation, or mystical prayer, with which 154 May, 1951 CURRENT WRITING Saint Ignatius was greatly favored; 3) a state of soul described by the phrase "in action contemplative" or "contemplative in the midst of action," which Saint Ignatius cultivated himself and recommended most highly for his sons, and Father Nadal considered an integral part of a Jesuit's vocation. We are interested here in this last type of prayer, to which Father Verny devotes most of his article. Although it does characterize Jesuit spirituality, it is not for Jesuits only, but can be utilized, at least to some extent, by all.orders and congregations engaged in the active apostolat.e. At the outset Father Verny compares the Jesuit formula "in actione contemplatious . in action contemplativeS' with the forrrfula -of.St. Thomas Aquinas, which can be expressed somewhat like this: "'contemplari et contemplata aliis tradere'" ("to contemplate and to communicate to others .what one has contemplated"). There is some dispute as to whether St. Thomas's formula ref~s to what is technically called the "mixed life," the life of the active apostolate, because it seems rather to accentuate the contemplative element. If it does, it differs from :the Ignatian formula, since the latter certainly puts the stress on the active apostolate. Also, the Thomistic formula seems to refer to alternate activities, namely, to contemplate and then to impart the fruit of one's contemplation, .whereas the Ignatian formula indicates something simultaneous, apostolic action perme-ated with contemplation. Father Verny then takes up the Jesuit formula and has no diffi-culty proving from the Spiritual Exercises and the Formula of the Institute that apostolic action is the vocation of the Jesuit. The Society of Jesus is an essentially active order, a mobile force ready to give apostolic service of almost any and every kind. What is the contemplative element that must permeate its active apostolate? Father Verny says that it can be expressed in two ways, each one implying the other. The contemplative element in the active apostolate is the state of soul resulting from the complete, unconditional, definitive self-surrender to Jesus Christ and total enlistment in H~s cause, spoken of in The Spiritual Exercises. It is begun in the Kingdom meditation, enhanced by the Two Standards, perfected by the Three Degrees of Humility, completed and actuated day after day by the intimacy with Our Lord that is derived from the daily contemplation of Him in the Gospels. This close intimacy with Christ is the fruit of the Second Week, perfected and made more 155 AUGUSTINE KLAAS Ret@to ~or Religious precise in the rest "of the Exercises, and extended throughout life, since the contemplation of the Gospels is a life-long task. It" is renewed every day at Holy Mass and Holy Communion, and in visits to the Blessed Sacrament. It expresses itself in frequent thought of' Christ, confidences, exchange of gifts, and the acquire-ment of a common mind with Christ. It is the asslmilation and "putting on of Christ," who is "the Way, the Truth, and the Life." Father Leonce de Grandmaison calls it "virtual prayer"--a recalling of the presence of God and an actuation more or less'explicit of "that transcendental love which we owe to God Our Lord." He points out some of' its qualities: "apostolic interests placed above selfish interests; divine views over human views; the spirit of Christ pre-ferred to the spirit of the world." This thinking with Christ, this participation in His interior dis-positions, this ever more perfect assimilation and putting on of Christ, can be expressed in a second way, namely, by using the language of the Institute. I cite some of the more important pas-sages. For instance, he who enters the Society of 3esus must take care "always to have before his eyes first God, th~n the spirit of the Insti-tute, which is a way of ascending to Him." Again, the seventeenth of .the Rules of the Surnrnar~ : "Let all endeavor to have a right intention, not only in their state of life, but in all particulars, seeking in them always sin.cerely to serve and please the divine Goodness for itself . And in all things let them seek God, casting off as much as possible all love of creatures, that they may place their whole affection on the Creator of them, loving Him in all creatures and them all in Him, according to His most holy and divine Will." The significant phrases "for the greater glory, of God," "for the greater service of God" constantly recur in the Spiritual Exercises and in the Constitutions. Here is what we read in the preamble to the Election: "In every good Election, as far as regards ourselves, the eye of the intention ought to be single, looking only to the end for which I was ~reated, which is, for the praise of God our Lord . . ." Besides a right intention, a spirit of faith must be had, especially" with regard to obedience. A few selections at random from the Constitutions: "acknowledging the Superior, whoever he be, as holding the place of Christ our Lord." With regard to illness: "using pious and edifying words, showing that he accepts l~is sick-ness as a gift of our Creator. and Lord." These ideas are especially clear in the seventh part of the Constitutions, where there is question 156 Ma~t, 1951 CURRENT WRITING of apostolic ministries in the strict sense, but they also form an under-current in all the parts and also in the General Examen. The twenty-ninth rule, on external comportment, ends: "and hence it will follow that, considering one another, they will increase in devo-tion and praise our Lord God, whom every one must strive to acknowledge in another as in His image." Thus we see sufficiently that to be "contemplative in the midst of action" involves essentially a kno~ving, a loving, and a putting on of Christ ever more and more, and various ways of seeking and finding God in all things, persons, and events, especially by a right intention and the spirit of faith. Father Verny points out three saints in whom we can easily recognize this excellent state of soul, because they were eminently "contemplative in the midst of action." The first is St. Ignatius himself, whom Father Nadal describes in the last part of the letter cited above. The second is blessed Peter Faber. After noting his manifold works for the Church, the fifth lesson of his Office con-tinues: "And while unceasingly he was doing such great deeds for the glory of God, he was with heart and mind so united to God that he seemed to be occupied With nothing but heavenly things." May we not apply to him the words of Holy ~Scripture: oculi mei semper ad Dominum . my eyes are always on the Lord"? The third example is $t. Vincent de Paul, as can also be readily seen from his Office. No doubt we could add many more: Francis. Xavier, Peter Canisius, Francis Regis, Isaac Jogues, Peter Claver, but also Charles Borromeo, Francis de Sales, Alphonsus Liguori, the holy Cur~ of Ars, Francesca Cabrini, and many others, both men and women. For them God has become an atmosphere, and all their activity takes place in this atmosphere. The activity may be very intense, overwhelming and extremely distracting, still it leaves intact unity and liberty of soul. Amid all the bustle and confusion, interiorly there is real silence and recollection. Send Saint Francis Xavier or Blessed Peter Faber on as many missions as you will, you will not change the spiritual atmosphere in which they move. ~ Multiply the" letters of St. Ignatius or the human miseries which St. Vincent de Paul tried to alleviate, deep down within, their tranquility of soul remains, their "conversation is in heaven." They are "contemplative in the mids~ of action." Their "eyes are always on the Lord." Of course, all this is an ideal, and a very high one. To reach it the~e are two stage~. The first emphasizes~the ascetical element. It 157 AUGUSTINE KLAAS Reviev., for Religious consists in the systematic and persevering practice of various spiritual ~exercises: prayer, intimacy with Christ, right intention, purity of heart, spirit of faith, presence of God, mortification of the external senses and the internal powers of the soul, faithfulness to grace and the inspirations of the Holy Spirit, the examen of conscience playing a major role. The second phase has no fixed rules or chartered course. It makes use of Father de Caussade's "sacrament of the present ;noment." It employs more frequently Father de Maumigny's "interior retreats." It consists essentially in a steady increase of faith, hope, and love of God and fellow-men, together with a growing docility to the Holy Spirit and use of His gifts. Perhaps the second stage can' be summdd up by Father Louis Lallemant in his Fourth Principle (chapter 2, article 1) : "The goal for which we should aim, after having for long time exercised ourselves in purity of heart, is to be so possessed and ruled by the Holy Spirit, that it is He alone who directs our p0wers,and our senses, and go.verns all our movements both interior and exterior, and that we abandon ourselves entirely by a spiritual renouncement of all our desires and personal gratifications. Thus we shall live no more in ourselves, but in 2esus Christ, by faithful cooperation with His divine Spirit, and by perfect subjection of all 'our rebelliousness to the power of His grace." The more this takes place, the closer we are coming to holiness and also to the mystical state, though the latter seems to be only for the very few. At this advanced level there is scarcely any difference between action and prayer, so much is action impregnated and permeated with prayer. The striving for this type of prayer amidst action is what St. Ignatius wanted in his followers. It is about this that Father Polanco wrote in behalf of Ignatius to Father Urban Fernandez, Rector of Coimbra, on June 1, 1551 : "As for prayer and meditation, except in a case of special necessity . our Father prefers that we t~y to find God in all things rather than devote much consecutive time to that exercise. He desires to see all the members of the Society animated with such a spirit that they do not find less devotion in works of charity and obedience than in prayer and meditation, since they ought to do nothing except for the love and service of Our Lord." This is the grand objective for which not only Jesuits But all religious and diocesan priests engaged in the active apostolate may and should strive~ and with God's grace ultimately achieve. 158 B ook/ eviews Four works by H. Pinard de la Boullaye, S.J.-- SAINT IGNACE DE LOYOLA, DIRECTEUR D'AMES. Pp. Ixxlx ,--1- 362. Aubier, I-=dltions Montaigne. LA SPIRITUALIT¢ IGNATIENNE: Textes. Choisls et pr&sent6s. Pp. I "-t- 4S7. Libralrle Plon, Paris. EXERCISES SPIRITUELS Selon la M6thode .de Saint Icjnace. Tome Pre-mier, Les Exercises, 7 ~:dltlon, revue et augment~e. Pp. xxvill ~ 314. Beauchesne ef Ses Fils, Paris, 1950. LES I~TAPES DE RI~DACTION DES EXERCISES DE S. IGNACE. 7 l'=-dltion, revue et corrig~e. Pp. viii -I- 76. Beauchesne et Ses Fils, Paris, 1950. After acquiring eminent distinction in such fields as comparative religion and religious experience and in giving the Lenten conferences at Notre-Dame, Paris, Fr. Pinard de la Boullaye has in recent years been devoting his great talents to writing on Ignatian spirituality. Among several volume~ on that general theme there are four to which we would call attention. Saint lgnace de Lo.qola, Directeur d'Ames opens with a long preface ~vhich presents the sources of Ignatian spirituality, its leading ideas, its general characteristics, and its value, and then an account of the writings of St. Ignatius and their character. The main body of the work consists of 314 pages of extracts, with notes and explana.- tions, from the original Sources. These excerpts are arranged according to different topics; for example, "the apostle of order and the greater glory of God," ". of self-control," ". of zeal," and so on. Thus in a moment one'could easily find in their authentic form St. Ig-natius's thoughts on many important points in the interior life. La Spiritualitd lqnatienne is similar in structure; and in content it is complementary. First a fairly lengthy preface gives a general description of Ignatian spiritual doctrine. Then in a systematic way the whole of the spiritual life, ascetical and mystical, is presented in selections, not so much this time from St. Ignatius himself, as from his 3esuit sons. This book therefore is an anthology, topically ar-ranged, of 3esuit spirituality. After a brief indication of a basic idea from the saint; various developments of it from 3esuit spiritual lit-erature are presented. Numerous notes and references could intro-duce one to further study of the same subject. A't the end of the book there is a very useful collection of brief biographical and biblio- 159 BOOK REVIEWS graphical notices of the Society's spiritual authors. Exercises Spiri(uels is the first of a four-volume set on St. Ig-natius's Exercises. It may be said that it is designed to explain them, whereas those that follow deoelop them in the form of retreats. However, it is not simply a commentary. It is proposed as "notes," and rather deals with what seem td be the essential ideas of St. Ig-natius, and the principal reasons why he chose such considerations and arranged them as he did. Thus, it is hoped, the right under-standing of the text will be facilitated. This book will no doubt 0 take a foremost place among writings on the Exercises.One special merit of it is a certain wholesome originality. ~ Les t~tapes de Rddaction is a small, but very interesting work on the evolution of the Exercises themselves. The process went on from 1521 to 1548, and in it six different stages or phases are distinguished and studied, If the author:s conclusions be correct, some old ad-mirers of the Exercises will be surprised to learn the dates at which certain of the more characteristic pieces appeared. --(3. AUG. F-LLARD, S.J. JEANNE JUGAN. By Mgr. Francis Trochu. Translated by Hugh Mont-gomery. Pp. xil -I- 288. Newman Press, Westminster, Maryland, 1950. $3.75. If there is one phenomenon in modern Catholic life from which no one can withhold the tribute of spontaneous admiration, it is the work of the Little Sisters of the Poor. It must have been a wonder-ful personality, one feels, that, under God, brought that body into being. Here is the story of that personality, so wonderful that even in the order she inspired and first "established--owing to the fact that it was "kidnapped" by a priest-director and: held captive incredibly long--she was not known by most of her fellow-religious as their founder. "Jeanne Jugan will be canonized some day, but there will be many.difficulties in the way, for we have no dstails about her life," said a priest of Jeanne, when all the.facts were still being cov-ered under conspiratorial silence. Truth can hide in strange places. In this instance it was the records of the French Academy (which had conferred the Montyon Prize on Jeanne before the "kidnapping"), and it was through that source that it came home to the Little Sisters, and the world, what a wonderful woman had called their work into existence. God is wonderful in Jeanne Jugan.--CIERALD ELLARD, S.J. 160 May, 1951 BOOK NOTICES THE TRUE STORY OF SAINT BERNADETTE. By Henri petitotl O.P. Translated by a Benedictine of Stanbrook Abbey. Pp. viii -I- 19S. The Newman Press, Westminster, Maryland. $2.50. This book is not intended to be a complete biography of St. Ber-nadette. It is more in the line of an appreciation. It supposes that the reader already has a fair knowledge of the facts of Bernadette's life. What the autho~ tries to do is reproduce the spirit behind the facts of her life. The common reaction to a book with a~title like "the true story" of something or other is the suspicion that the author is setting about to correct some popular notions about his subject. Whether the popular concept of Bernadette contains some false notions, the author does not explicitly say. But he wants to be sure that the reader has two things straight by the time he finishes, the book. First of all, Bernadette was not an unintelligent girl. Her intelligence was above average, although her education was neglected until she entered the ,religious life. Secondly, she was not just an ordinary good religious (as her mother superior claimed). It is true that Bernadette was favored with special graces before her entrance into the religious life, But this is not the reason she is a saint. She developed the practice of heroic virtue in tile religious life, especially by the way she accepted suffering and humiliation. The author stresses the heroism that Bernadette manifested in a particular kind of suffering that was harder to bear than physical pain. Two of her superiors took on themselves the job of seeing that Bernadette stayed humble. Some of the other Sisters, taking their cue .from the superiors, took up the crusade to keep Bernadette humble. The uncharitableness that can be cloaked underneath such a crusading attitude is obvious. A fault into which the author seems to fall occasionally is to squeeze heroicity out of insignificant incidents. He has plenty of arguments for her heroism without exaggerating the significance of minor incidents.--JOHN R. SHEETS, S.J. BOOK NOTICES On June seventeenth will be beatified the saintly MotherCouderc, Foundress of the Cenacle Sisters, who died in her eightieth year in 1885. If you wish to see why God so obviously blesses the Society "161 BOOK NOTICES ' Reuietu for Religious of the Retreat of Our Lady in the Cenacle in its very rapid diffusion in the United States and elsewhere, you will find in this biography, SURRENDER TO THE SPIRIT, that supernatural self-surrender to the Holy Ghost, who in the Cenacle came upon the infant C~aurch in Pentecostal tongues of fire. Mother Surles of the Boston Cenacle presents her heroic subject in an inspiring, but slightly "novelized" biography, in casting much of it in conversational form. Blessed ThOr}se Couderc should henceforth bare many friends among girls and women of all walks of life. (New York: Kenedy, 1951. Pp. xxi -b 243. $3.00.) OUR HAPPY LOT, written by Aurelio Espinosa Polit, S.J., and translated by William J. Young, S.J., is directed to all religious and priests. 'It presents various considerations intended to inculcate fer-vor and consolation in those consecrated to God. The unique gi.ft of vocation, its assurance ofsalvation, its call to intimacy with Christ, its sufferings and temptations, the'zeal which it postulates, the means of grace which it affords--all these topics are treated in a spirit of piety and elucidated ,by citations and explanations of Holy Scripture. The last fifty pages (pp. 195-245) are a summary, or recapitulation of the book. The various subjects are condensed into brief medi-tations. (St. Louis: B. Herder Co., 1951. Pp. xi + 245. $3.50.) CAN CHRIST HELP ME?, by C. C. Martindale, S.J., is addressed to the World at large and aims at bringing all 'men to. the knowledge and love of Christ. Nevertheless, the last three parts (pp'. 81-205), comprisifig almost two-thirds of the volume, furnish stimulating spiritual reading for religious and priests. This section develops the Ignatian retreat meditation called the Kingdom of Christ and from it the reader becomes enthusiastic not only for Christ's doctrine'or His past achievements, but e~pecially for the Person who can help me right now "as one living person helps another." This zest and love for Christ are developed by explaining the miracles, the parables, the sermons, the attitudes, the anecdotes: and the ordinary actions of Christ as these are portray.ed in the Gospels. Upon all of these Father Martindale throws new light and be does so in that simple, graphic style which belongs to a master of English prose. (West-minster, Md.: The Newman Press, 1950. Pp. 205. $2.25.) 162 Ma~l, 1951 BOOK ANNOUNCEMENTS BOOK ANNOUNCEMENTS [For the most part. these notices are purely descriptive, based on a cursory exam-ination of the books listed.] AMI PRESS, Washington, New Jersey. Matins in a Leafy~ Wood. The Story of Mother M. Germaine. By Sister Mary Charitas, I.H.M. Pp. 124. $2.50. An inspiring life of an educator dedicated to the Immaculate Heart of Mary.

Issue 10.5 of the Review for Religious, 1951. ; A.M.D.G. . Renew for Religious SEPTEMBER 15, 1951. Christian Heroes . J. Pu~z Joy in Heaven . Richard L. Rooney ¯ PassionisHc SpirH'uallty . Fidells Rice Modesty ¯ ¯ ~ . ,~ .~ . C- A. Herbs÷ Grace o~ Our Vocation . P. De Leffer Communion for O~hers . . Clerence McAuliffe A Vocational Newspaper Questions and Answers Book Reviews ,VOLUME X i' =, NUMBER 5' RI:::VI W FOR RELIGIOUS VOLUME X SEPTEMBER, 1951 NUMBER GONTENTS CHRISTIAN HEROES-~3. Putzo S.J . 225 Heroism of Everyday Life . 225 The New Saints ¯ " . ZZ9 The New Beati . 235 JOY IN HEAVEN--Richard L. Rooney, S.3 .2.3.9 PASSIONISTIC SPIRITUALITY--Fidelis Rice, C.P .2.4.1 OUR CONTRIBUTORS . 246 MODESTY--C. A. Herbst, S.J . 247 ETUDE SUR LA PAUVRETE. RELIGIEUSE .2.5.2. THE GRACE OF OUR VOCATION---P. De Letter, S.J .2.5.3 COMMUNICATIONS--A VOCATIONAL NEWSPAPER . 260 OFFERING COMMUNION' FOR OTHERS-~Clarence McAuliffe, S.J. 261 MEDICO-MORAL PROBLEMS . 265 QUESTIONS AND ANSWERS-- 20. Alienation of Property for $100,000 . 266 21. Alienation of Sacred Objects: Relics, Images, Vessels . . . . 266 22. Extreme Unction before Major Operation .268 23. Letters of Golden Jubilarians . 268 24. Novice Master at Coun~i~ Meeting . ¯ " . 268 25. Communion to Ambulatory Sick . 269 26. Hail Mary's on Feast of Annunciation . 270 I'~EW MEDITATION BOOKS . 270 BOOK REVIEWSw Pastor's History of the Popes; The Love of God and the Cross of Jesus; The Gifts of the Holy Ghost . 273 BOOK ANNOUNCEMENTS . 276 BOOK NOTICES . 278 TEN YEAR INDEX OF REVIEW--MAYBE . 280 REVIEW FOR RELIGIOUS, September. 1951. Vol. X, No. 5. Published bi-monthly: January, March, May, July, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation, Entered as second class matter January 15, 1942, at the Post Office, Topeka. Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S.J. Editorial Secretary: Jerome Breunig, S~ J. Copyright, 1951, by Adam C. Ellis, S,J. Permission is hereby granted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price]! 3 dollars a year: 50 cents a copy. Printed in U. S. A. Befoie writing to us, please consult notice on inside back cover. Christ:ian bleroe It~UR DAYS call for heroic living. The greatness.and diffi: ~ culties of our time are su.cb that no disciple ofo "~hrist.is allowed to remain satisfied with mediocrity." This, saying of Plus XI has often been quoted. The Holy Year was" meant-to stir up Christendom to greater fervor, that it might be an:active, l'eaven for'the much-needed renovation of the world. The numerous beati-fications and canonizations of this last year put beforeus outstandi'ng Christian heroes whose example is meant to stimulate our mediocgity~ Heroism is the test applied by the Church to candidates for .beati-- fication--not a human, stoic heroism, but a heroism inspired by personal love, by charity, and sustained by the Holy Ghost dwellin~ in the soul. At the beginning the typical saint was the ma'rtyr, th.e Christian who had been a witness to Christ by. dying for Him. ,But soon it was realized that, in the absence of persecution.s, there can be an "unbloody martyrdom" by heroic fidelity in liv'ing for Christ, Thus, by the side of martyrs, the names o,~f. outstanding "confes~ors~j came to be added in the martyrology. Heroism always remained the test of genuine sanctity, and the Congregation of Rites, .When studying the cause of'a confessor, has chiefly to discuss the hiroism his virtue. Is there evidence that he possessed in a herbic degree.the theolggical virtues of faith, hope, charity and the cardinal.~ri~tues :of prudence, justice, temperance, fortitude, with the virtues connected with them'? , .' ~ :: " , But what is required for heroic virtue? It is not easy tO dete~ mine thi's notion. Benedict XIV, in his treatise on'the beatification of the servants of God, has given all the elements, but he has:not made the synthesis, and one may say that the notion remained some:~ what indeterminate. This gave rise, 'within the ,Congregatigrl of Rites, to different conceptions of heroic, virtue. This. difference' de-layed the cause of the servant of God, A. Gianelli. The same reason may explain why until this year no child or ado.lescent ever passed the test, for the classical conception insisted 'on "extraordinary,~.' manifestatidns of heroism. There was room for progress 'tow~i'r'ds greater precision and, accor~ding to a recent articl'e by.~a consultor:of 22'5 J. PU~Z Reoieto for Religious the Congregation of Rites, the well-known Carmelite, Father Gabriel of St. Mary Magdalen, a distinct progress has been made during recent years. (Cf. Etudes Carmelitaines, 1949, pp. 175-88.~ This progress has not only a juridical importance for the process of beatification; it interest~ ascetical theology as well, since all Chris-tians are called to sanctity, and the type of holiness required by the Church for canonization determines the ideal of Christian perfection after which all must strive. T.he true Christian is the saint, and the saints are the standard by which we must guide and judge ourselves. Our imitation of.them must be based on a precise notion of what sanctity-~heroic virtue--consists in. Aqcording to Father Gabriel, the work of elaboration and deter-mination took place chiefly between 1916 and 1922, under the direct inspiration of Benedict XV. It can be followed in the decrees of the Congregation of Rites published on the occasion of the declara-tion of heroic virtue especially in the decrees concerning A. M. Gianelli (AAS, 1920, pp. 170-4)'and 3. N. Neumann (AAS, 1922, pp. 23-6). As a result, we are told, the Church is now in possession of a concept of heroic virtue more synthetic, less complicated and less abstract, more definite and easier to apply. This notion was clearly expressed in 1916 by Benedict XV, when he declared that "sanctity consists merely in conformity with the divine will, expressed in the constant and exact fulfillment of the duties of one's state." Sanctity, as the decree of April 11, 1920, explains, cannot be judged by an abstract standard. The saints cannot be reduced to one type. Heroism will vary according to each one's temperament, state of life, and other circumstances. It will not always show itself by extraordinary or stupendous deeds. For, as the decree' states, "these require a suitable occasion. But such occasions are rare and do not depend on the will of man; persecutions, for instance, plagues, or earthquakes cannot be produced at will. Hence, if holi-ness consisted in such deeds, it would follow that holiness itself does not depend on the will of man--which is absurd." The heroism to which all Christians can aspire is the exact and constant fulfillment of their concrete daily duties. "Comrounia sed non communiter,'" according to the motto of St. John Berchmans, doing common things but uncommonly well. What makes the saint is not the nature of his actions, whether extraordinary or common, important or insig-nificant; what counts is the intensity of his love that rules and in-spires all his actions. 226 September, 195 ! (]HRISTIAN HEROES Such fidelity implies real heroism, for nothing is more difficult to human nature than constancy. To be moved in everything by the will of God only, without being influenced by the ever-active sensi-bility, the sudden movements of the passions, the sense of fatigue, the ups and downs of one's n~oods.---such constancy supposes that the soul is under the perfect domination of the Holy Ghost and totally oriented towards its last end. Father Gabriel wrote in the same article, "If it were not so, if it were not perfectly purified, if other motives distinct from the love of God were still active (they can all be reduced to self-love, the root of all inordinate love of creatures), .then it would inevitably act more than once under the impulse of these motives and thus deviate from the pure fulfillment of the divine~ will." In such a soul "we admire a human nature tbat has reached a singular harmony and perfection--its spiritual forces keeping the sensible fac~lties in docile submission or completely conquering their resistance, so as to realize to perfection the task prescribed to it by the Lord: the perfect fulfillment of His holy will by a total, constant, ~nd generous fidelity to the daily duty." "Such sublime conduct, kept up over a long period, and without failure, is completely above the powers of human .nature left to itself . It alone suffices for evangelical heroism, for it makes man perfect in the way the heavenly ~Father is perfect." (Quoted by Benedict XIV in his treatise on beatification, III, c. 21, n. 10.) ! "'The heroism of the ordinary life has officially received a place by the side of the classical extraordinary heroism," wrote D. Pietro Brocardo. (Cf. Satesianum, 1950, p. 197.) Benedict XV's suc-cessor, the Pope who stressed the universal call of Christians to sanc-i. ,t~ty, often expounded this conception. Sanctity, according to Plus ~KI, is not something "exceptional," it is but the Christian life lived fully and intensely according to each one's vocation. Sanctity is but ~he fullest and richest expression of Christian life. It is the divine perfection proposed to all, from the humblest believer to the gigantic ~gures of hagiography. If not all are called to the same height of ~anctity, yet all are called to sanctity. His most famous pronounce-ment on this topic is his allocution published in Osservatore Romano, ~Jan. 6, 1928, on "the terrible everyday duty," given after the reading bf the decree of the heroic virtue of Brother Benildus, a humble leacher who had spent his whole life in elementary schoo.ls: "A humble servant of God, whose whole life was all modesty hnd silence, all very commonplace and very 'everyday.' But in such 227 Reoiew for Religious an. everyday- life how much there is that is not common! This everyday, always the same, with the same occupations, the same ~;eakness~s, the same miseries, has rightly been called 'the terrible ev'e'ryda3f:' How much strength is required to stand up to this ter-rible, this crushing, this monotonous, this asphyxiating everyday! An. un'c6mmon irirtue is very necessary to perform--not with an all too'° frequent negligence and superficiality but with attention and inner fe'rvbr of spirit--that series of common actions which fill our e'4ceryday life'. 0' "Holy Church is never a more equitable judge and a wi~er teacher of bdlinesk than when she honors these humble lights, so often unnoticed even by those who had the good fortun~ tosee them shine finder their i'er~, eyes. Extraordinary things, great events, magnifi-cei~ t enterprises arouse the noblest instincts: in the commonplace, on the:contrary, that is, in the flat and obscure everyday task, there is nothing exciting or fascin.ating. Yet this is the stuff the life of most men' is made of. How often do extraordinary circumstances present therfiselves in a lifetime? They are very rare, and woe to us if sanc-tity were reserved to extraordinary circumstances! What would the greater part of'~nankind do? For it is certain that all without dis-tinction are called to sanctity." " B'roth~r B~nil~tus was beatified twenty years later, on April 4, 1948. On that occasion Plus XII, too, spoke of the heroism of the ordinary life. Benildus was neither a founder, nor a mystic, nor a miracle-worker; h~.was a,~simple schoolmaster. His only claim to the honors' of the YChurch was his fidelity to duty--to his rules and the daily grind of the school. But such constant fidelity to the details of his di~ty, his radiant charity, his serenity in difficulties could only flow. frorrl a'ddep[and vigorous interior life and habitual union with Goal. ' :. ¯ During th~ Holy Year a variety of saints have been' beatified or e~rmn~zed." Maria Goretti w~s only eleven when she died, but she Was canonized as a martyr. Yet, even this extraordinary form of htroisrd;, the Pope pointed out, presupposes the "ordinary" heroism of the'daily life. Among the new beati is the first adolescent ever t'gised to the altars, Dominic Savio. So far, the youngest confessor ~fioni~ed is S~."Stanislaus; but he was a young man of eighteen ~nd, besides bein~ a religious, his life was out of the ordina.ry, Dominic died before he was fifteen, and his life was the very ordinary s~hool-b'oy life. The criterion of heroic virtue exposed by Father Gabriel 228 September, 1951 CHRISTIAN HEROES ,seems to havi~ made it possible for children and adolescerits to pass the test required for tl~e supreme honors of the Church. The eight saints canonized during the Holy Year of 1950 brought "the total number canonized by Plus XII tO twenty-two. Saints Emily de Rodat and Maria Goretti were also beatified by the present Holy Father. Among the canonized we find seven confessors and one martyr; one bishop, one priest-founder of a religious insti-tute, three foundresses of religious congregations, and three who attained sanctity "in the world": a middle-aged woman, a young woman, and a girl. Four are Italian, two French, one Spanish, and one from Latin America. Five belong to the nineteenth century, while the fifteenth, seventeenth, and eighteenth centuries each claim one. St. Jeanne de Valois (1464-1504) Jeanne de Valois, daughter, sister, and wife of kings, seemed to be so high-placed only to be the more cruelly humiliated and cast away. Her birth was a bitter disappointment for King Louis XI who already had a daughter and wanted a son who could succeed him. Misshapen by nature, she was sent away from the court and brought up by strangers. When still a child, she was bound by a political marriage to the young Duke of Orleans who detested her and who, when twenty years later he l~ecame King Louis XII, had his marriage annulled, makin,g of the rejected queen an object of public ridicule. But the greater her disgrace in the eyes of the world, the more clearly stands out her moral nobility and spiritual greatness. The "royal Cinderella," as she has been called, showed no bitterness, no morbid self-pity; she accepted everything with sincere humility, deep love for God and for men (including her husband for whom she never ceased praying and who became one of the best-loved kings of France), and whole-hearted application to the work God had given her. The king, on sending her away, made over to her the duchy of Berry, and during the six remaining years of her life she resided at Bourges, her capital, administering the duchy with such success that she earned from her pebple the title of "the Good Duchess."A'mid 229 J. PUTZ Review [or Religious the splendor of her court she secretly practiced" the most rigorous penances. In 1500 she realized a long-cherished project, the founda-tion of an order'of the Blessed Virgin, the Annqnciade. Its members were to take as their means of sanctification the imitation, the repro-duction of M~ry, by practicing, her "Ten Virtues" as found in the Gospel. She herself, though continuing to rule the duchy, made her religious profession and wore the habit under her worldly d~ess. She completed her work by founding a Third Order, the "Order of Peace,': whpse members, living in the world, were to work for peace and reconciliation. The Order of the Annonciade flourished for centuries, but was almost destroyed by the French Revolution. At ' present it has a half dozen bouses in Belgium, France, and England. When Joan died in her fortieth year she was immediately venerated as a saint. Her cult grew, miracles multiplied, but she was not formally beatified until 1742. Pius XII solemnlY proclaimed her a saint on May 28. In his homily the Holy Father stressed the saint's work for the promotion of peace; in heaven, he said, she continues to pray for the extinction of hate and for fraternal concord, so that the nations may form one great family, striving with united for~es to ensure prosperity and peace for all. On the following day, in an address to the numer-ous French pilgrims, he described the spirituM characteristics of the saint--spirit of faith, devotion to the Mother of Jesus ("an infallible test of the true. Christian"), union with Jesus in suffering--and gave her as an example tO French Catholics, particularly to the women of France "on'whom in the present crisis devolves a mission 9f supreme importance." SI. Mary Ann of Jesus (1618-1645) Born in Quito, Ecuador, of Spanish parents, this Saint of Latin America--"the Lily of Quito"--showed a precocious attraction for the things of the spirit. She took the three vows at ten and lived the live of a solitary in a room of her sister's wealthy home,.leaving it only to go to church and to visit the poor and sick. She practiced heroic austerities and was favored with sublime prayer. In 16~}5, when Quito was visited by earthquakes and a deadly plague, she publicly offered herself as a victim for the sins of the people. The skourge abated, but she was seized with a malady-which put an end to her short but intense life. She was only twenty-six. 230 September, 1~51 CHRISTIAN HEROES She was beatified by Plus IX in 1853. In 1946 "the Parliament of Ecuador declared her a "national heroine." Her canonizatiorl, the last of the Holy Year, took place on July 9.In his homily the Holy Father stressed three aspects, of her life: (1) immaculate purity; (2) ardent charity, which she practiced towards every misery, spir-itual and material: when she was powerless to help, she tried to obtain help from God by prayer, expiation, the offering of her life; (3) extraordinary austerity, inspired by the desire to expiate the sins of men. She offered herself as a~victim for the salvation of others. This question of mortification needs special stres.sing in the mod-ern world, the Pope said. "Not all, especially nowadays, understand this kind of penance; not all esteem it as they should. Many of our contemporaries despise it or neglect it. Yet we should know that for our fallen nature penance is absolutely necessa.ry. Unless y.ou do pena.nce you will all perish. Indeed, nothing heli3s more efficaciously to conquer our passions and to subject our natural instincts to the control of reason. And when we have won a victory over ourselves it is sweet to exp'erience a divine joy which surpasses' al'l earthly pleasures." In his allocution to pilgrims the following day, the Pope re-marked that we "who. live in the full light of the deyotion of the Sacred Heart may well admire the holy intuitions of this innocent victim who, at the beginning of .the seventeenth century, was led to make of reparation the centre of her spirituality." St. Vincent Strambi (1745-1824) St. Vincent Strambi was one of the great bishops and upholders of the Church's independence in the face of totalitfirian rulers. After being ordained a priest in 1767 he was received into the Passionist Congregation by St. Paul of the Cross himself. He was a great preacher of missions and director of souls (among his penitents was the Blessed Anna Maria Taigi) and filled high offices of authority in his order. In 1801 he was, much against his will, appointed bishop of Macerata and Tolentino by Plus VII. He administered his dio-cese with the zeal of another Charles Borromeo. Preoccupied chiefly with the formation of the clergy and the diffusion of religious in-struction, he brought about a religious renewal among priests and laity. When he refused to take the oath of. allegiance to the ustirping regime established by Napoleon he was expelled from his diocese in 231 J. PUTZ Review for Religious 1808 until the fall of the Emperor in 1813. In 1823 he resigned his see and died soon after in Rome, where Pope Leo XII had made him his confidential adviser." In the midst of his intense activity and the vicissitudes "of his life he never relaxed anything in the austerity of his private life. He was beatified, in 1925 and canonized on June 11, 1950. In his homily the Holy Father made an application to the countries where the Church is being oppress, ed by the secular power: "The Church can be attacked, she cannot be conquered . If under the present difficulties--which in some countries seem graver than those referred to above--some souls are disconcerted, wavering, or anxious, they should remember the promises of Jesu~ Christ and try to imitate the invincible fortitude of this saint as well as. his other virtues." St. Anthony Claret (1807-1870) St. Anthony Claret was another great priestly figure of the nine-teenth century. Born at Salient in the north of Spain, he practiced for a tired his father's trade of cloth-weaving, but eventually was able to follow his heart's desire and join the seminary of Vicb. After his ordination in 1835 and a few years of pa.rish work, he conse-crate'd himself with extraordiriary success to ~he preaching of missions and retreats throughout Catalonia. His zeal inspired other priests, and in 1849 he founded the Congregation of MissioriarySons of the Immaculate Heart of Mary, commonly kno.wn.as the Claretians. The same year he was sent to Cuba as Archbishop of Santiago, to b~ing about there a much-needed reform: In this post of exceptional diffi-culty he achieved considerable results, though several attempts were made on his life. After seven years he was recalled to Spain to become the confessor of Queen Isabella II. In the revolution of 1868 he was banished from his country. He attended the Vatican Council where he spoke eloquently for the definition of papal infalli-bility. Soon after, .on Oct. 24, 1870, he died in France. Besides preaching some 10,000 sermons, h~ was an ardent apostle of the press. He wrote 120 books and pamphlets (144 volumes), founded religious libraries, and promoted the diffusion of good literature. He was beatified in 1934 and canonized on May 7, 1950. The work of this powerful apostle is carried on by the Cl~iretians who in 1949 celebrated their first centenary. They count at present Over 4,000 members in 24I establishments all over "the world. Their chief work is education, missions and retreats, and the aposfolate of 232 September, 1951 CHRISTIAN HEROES the press. In Rome they ~un the Poliglotta Press and edit the Corn-mentarium pro religiosis et missionariis. St. Emily de Radar (1787-1852) .' At the beginning of the nineteenth century, the French Revolu-tion and the long wars that followed it bad accumulated in France and Europe immense miseries, spiritual and material. Then Provi-dence raised up numerous saints who, impressed by the needs of their time, devoted themselves to remedy them. Rarely in the history of the Church do we find so many religious institutes springing up every-where, dedicated to the prac.tice of various v~orks of corporal and spiritual mercy. In this providential reconstruction women had a prominent share, and this explains why among the saints beatified or canonized by Pius XII there ale so many religious foundresses of this period. Emily de Radar was beatified by Plus XII in 1940 and canon-ized by the same on April 23, 1950. Born of an aristocratic family, she was brought up by pious parents but passed through a period of worldly frivolity and religious indifference. Converted during the Holy Year of 1804, she decided to consecrate'her life to the service of God. After trying several religious institutes, her visits to the poor made .her realize the great need for Catholic schools: She immedi-ately set to work: she had found her vocation. With three other young women she opened a school, and thus the Congregation of the Holy Family was started. Today it has over 200 houses in Europe and South America--schools, orphanages, hospitals. The H01y Father, in his homily, stressed the precious services rendered by reli-gious institutes of women: "When we consider the admirable enterprises of this saint, when we remember what her congregation and the other religious institutes --almost innumerable--have accomplished, we cannot but proclaim that the Church and civil society as well owe very much to all these religious women. If we did not have them, if God by His heavenly inspiration did not continually and in every century raise them up, if He did not sustain them by His help, who could fill their place? Let all, then, learn to praise them as they deserve, to help them as they can . And may the religious zealously and strenuously strive to live up to their lofty vocation." Saints Bartolomea Capltanio and Catherine Gerosa (1807-1833) (1784-1847) , Bartolomea Capitanio and Catherine Gerosa founded together 233 the Italian Sisters of Charity, after the model of St. Vincent de Paul's Sisters of Charity. Bartolomea began her apostolate at fourteen, teaching, little children. Soon her simple and strong personality drew to her, as to their mother, the young, the poor and afflicted of her little town of Lovere. Seeing the need to organize the ever-increaging work she joined forces with another saintly worker of the same town, Catherine, who was twenty years her senior and had already opened a hospital for the sick poor. Bartolomea died a few years later, at the early age of twenty-six. Her spiritual notes and instructions, as well as a considerable number of her letters, have been published. She left the young institute to the care of Catherine (who had ~dopted the name of Vincenza), an extremely bumble woman, yet an efficierit worker and able organizer. During the fourteen years she had still to live, the congregation continued to expand 'rapidly Today it counts nearly 9,000 religious in some 500 houses. Barto-lomea' was beatified in 1926; Vincenza in 1933T.hey w~re canon-ized together on May 18, 1950. St. Maria Gorettl (1890-1902) No canonization war received with greater enthusiasm than that of the humble village girl who died for the preservation of her purity The ~tory of her martyrdom is. known to all our readers. Her popu-larity and the speed of her promotion to the highest honors of the Church ha~e been equalled or surpassed in modern times only by the Little Flower of Lisieux. Her cause was introduced in 1938 and concluded in 1945. The solemn beatification took place on April 27, 1947, and she was canonized three years later, on June.-24, 1950, forty-eight years after her death. " (Teresa of Lisieux died on Sept. 30, 1897, was beatified on April 29, 1923, and canonized on May 17, 1925. Aloysius Gonzaga was beatified fourteen years after his death, bu~ another' centu.ry passed before be was canonized.) In spite of her youth, Maria was capable of heroism, and this heroism showed itself also in the pardon accorded to her miarderer on her' deathbed and in. the superhum~t'n patience during the extremely painful operation by which,the doctors tried to save her, withou~ putting her to .sleep,. D.ur!ng those tWO. long., hours Mary never complained but kept invoking the help of the" BlEssed Virgin. For .sush :heroism, the Holy F,a.ther point.e~d 6ut.in his allocution, the 23~, September, 195 I. CHRISTIAN HEROES courageous child had prepared herself by the daiIy practice of the virtues of her state: "It is true that it is above all purity that sho~e in Maria Goretti's martyrdom, but with it. and in it the other Christian virtues tri-umphed as well. In that purity there was the most evident and sig-nificant affirmation of the perfect control of the soul over matter. In that supreme heroism, which cannot be improoised, there was the tender, obedient," and active love for the parents, self-sacrifice in the hard work~of every day, poverty accepted in an evangelical spirit and sustained by trust in Providence, religion embraced tenaciously, deepened ever more, ~ssimilated as a treasure of life and nourished by the flame of prayer; the fervent desire of ~lesus in the Eucharist, and finally--the crown of charity--the heroic pardgn accorded to the murderer. All this forms a rustic garland, so dear to God, of country flowers which adorned the white veil of her First Com-munion and, shortly after, her martyrdom." The beatifications of the Holy Year, like the canonizations were eight in number. The total of those beatified by Pope Plus XII at the end of 19~0 is now'fifty-two; this includes the twenty-nine Chinese martyrs. Among those beatified during the Holy Year we find one priest, one boy, and six foundresses of religious institutes: two Spanish, two Italian, and two French. All except one belong to the nineteenth century. Blessed Vincen~ Pallo~f~ (1795-f850). Vincent Pallotti was the apostle of Rome at a difficult period of histo~-y.-After his ordination and a double doctorate at the Sapienza, he started his apostolate among students and it soon became clear that Rome possessed a holy priest. He was made confessor of Propaganda College, the English College, the Roman Seminary. On all of them his influence was deep. But his preferences were for the poor and the workers; he opened professional and agricultural schools and pro-moted t?ade unions. His zeal embraced the whole world and every" need, spiritual and material. For this "universal" object he founded the Society of the Catholic Apostolate (a society :of" priests and Brothers living in common without public vows, commonly known ,235 J. PUTZ Reoieu~ for Religious as the Pallottines) and the Sisters of the Catholic Apostolate. He took a special interest in the conversion of England and sent to that country some of his best men. He realized, more than a century ago, the immense possibilities and the necessity of the lay apostolate, and Pius XI called him a "pioneer and precursor of Catholic Action." This bold and far-sighted planner was a man of incredible humility, considering himself an obstacle to the progress of the Church and accepting without a word the most cruel humiliations. He always kept his predilection f.0r the poor, giving them even his own clothes. He died of a pleurisy contracted as a consequence of giving his mantle to a destitute man. Today 3,550 Pallottines and 2,900 Sisters of the Catholic Apos-tolate continue the saint's w.ork in many countries. Vincent's beati-fication was the first of the Holy Year; it took place on Jan. 22, exactly 100 years after hi~ death. A few days later the Pope pointed out "this great sacerdotal figure" as an example to parish priests and preachers. His sermons, he said, were always directed to the ur~uro nec.essarium; his confessional was eagerly sought after and surrounded with extraordinary effects of grace, "May his spirit be renewed in every one of you and infuse into your apostolate that .irresistible glow of love which the doubting, uncertain, and suffering men of today need so much." Blessed Marla-Soledad Torres y Acosta (1826-1887) Maria started her apostolate of charity in a squalid quarter of Madrid. With her h'elp the parish priest opened a hospital for. the ¯ poor. Eventually she had to take charge of the whole work, which she stabilized and perpetuated by founding a religious congregation, the Servants of Mary. Her institute during her lifetime spread from Spain to South America. At present it counts some 1,600 members. She was beatified on Feb. 5, 1930. Blessed Vincenta-Maria Lopez y Vicuna (1847-1890) Vincenta was born of an aristocratic Spanish family. Sent to Madrid for her higher education, she became interested there in the charitable Work of her aunt who, shocked by the difficulties and dangers of the lives of domestic servants, had opened a home for them. Vincenta refused a brilliant match arranged by her father and 236 Se'ptembe¢, 19:51 CHRISTIAN HEROES took the vow of chastity. After her father's death she used her con-siderable fortune.to develop her work of social assistance. To further extend it she founded the Daughters of Mary Immaculate for the protection of young women. At'present they number, nearly 2,000 members in various countries. Their hostels for domestic servants, working-girls or students provide for the material and spiritual wel-fare of well over 30,000 young women. She was beatified on Feb. 19, 1950. Blessed Paola-Elizabeth Cerloli. (1816-1865) Like Vinc~nta she was bor~ of a noble family in Northern Italy. But at nineteen, not feeling called to the religious life, she followed the wish of her parents and married an old widower,Count Buzecchi, forty years her senior. After the death of her husband and three children she was then tl~irty-eight--she consecrated her time and income tO assisting the poor peasants and farmhands of the sur-rounding country. In 1857 she started a religious community, the Sisters of the Holy Family of Bergamo, for the care of orphans and morally abandoned children. In 1950 this institute counted some 300 members. The saint was also instrumental in founding a simi-lar institute for men, the Priests of' the Holy Family. The brief of canonization compares her with St. Joan de Chantal, an angel in four states of life, girl, wife, widow, and religious. She was beatified on March .19, 1950. Blessed Maria ~e Mattias (1805-1866) Maria was born in the diocese of Gaeta. When she was seven-teen, she attended a mission preached by the Blessed Gaspar del Bufalo, a friend of Blessed Vincent Pallotti and founder of the Mis-sionaries of the Most,Precious Blood. The holy preacher to whom she opened'her soul recognized her great gifts and entouraged her to take up the apostolate of Christian education. She began by gath-ering the little children in her parental home, and in 1834 she founded.a convent and a school. This was the beginning of the in-stitute of the "Adoratrici" of the Most Precious Blood, which today has 215 houses in Italy and 172 in other parts of the world, with some 2,000 members. She was beatified on Oct. 15, 1950. Blessed Anne-Marie Javouhey (1779-1851) The child of a farmer of Burgundy, she grew up amid the horrors 237 J., PUTZ Reaie~a [or Religious of the French Revolution, sometimes risking her life. in order to hide and assist priests. At nineteen she vowed perpetual Chastity and re-solved to dedicate her life to the education of children and the care of the sick. As other girls joined her in the work she c~nceived the plan of her new congregation, the Sisters of St. Joseph, called "of Cluny" from the place of the mother house. Soon she made founda-tions in mission countries, Africa, Pondicherry, French Guiana, and others. A woman of remarkable energy and intrepid enterprise' (King Louis Philippe said admiringly, "Madame Javouhey, that's a great man"), she frequently visited her missions, worked for the abo-lition of slavery and for the organization of public services in the colonies. From the start she realized the necessity of forming an indigenous clergy, and in order to accelerate the work she brought to France the first Negro candidates for the priesthood. Today the Sisters of St. Joseph are found in every part 'of the world, working in schools, hospitals, leper asylums, and other institutions. She was beatified on Oct. 15, 1950. Blessed Marguerite Bourgeo~ys (1620-1700) This blessed takes us back to the seventeenth century and to the great period of ~he Canadian missions. John de Brebeuf was mar-tyred in 1649. The Ursuline missionary-contemplative Marie de l'Incarnation died in Quebec in 1672. Margaret, who had first tried the contemplative life with the Carmelites and the Poor Clares in her native France, found bet vocation when .the Governor of Montreal came to France and tried to find a teacher for the children of the French garrison of Ville-Marie. She offered her services and in 1653 reached Montreal, where she .began bet apostolate by teaching the catechism and visiting the sick in their huts. In 1658, with some companions whom she bad brought out from France the previous year, she founded the congregation of Notre Dame of Montreal, which became an important educational factor for the whole of Canada and. since 1860, for the United States (at present 5,680 members). Margaret, "schoolmistress and itinerant mis~iorlary,;' opened mission schools ff;r Indian girls, many of whom became zealous Sisters in the institute. Thus, as the Pope remarked in his address to Canadian pilgrims, she realized among the "savage" Huron girls what St. Francis de Sales had dreamt of for France, a congrega-tion of non-cloistered "secular daughters." She was beatified on November 12, 1950. 238 September, 1951 JOY IN HEAVEN Blessed Dominic Savlo (1842-1857) Blessed Dominic, beatified on March 5, is the Benjamin of the confessors raised to the altars, since he was not quite fifteen when he died, The son of a modest but deeply Christian family, he very early showed a special earnestness and resoluteness in his piety. His First Communion, which he made at seven, .definitely set his will towards the goal of sanctity. In 1854 be was received by Don Bosco into the oratorio of Turin. Here~ under the saint's direction, and fos-tered by special graces, his spiritual life developed rapidly; but after two ~,ears a sickness obliged him to return to his home, where he died a few months later. His life was written by Don Bosco him-self. The decree declaring the heroism of his virtues was published in 1933. The beatification of this youthful masterpiece of divine grace--grace to which he corresponded heroically--will no doubt encourage new studies on the nature of sanctity and .especially of children's sancti~j'. [EDITORS' NOTE: The foregoing article is reprinted with permissi'on from The Clergy Montfily, a magazine published in India.] Joy in I-le ven Richard L. Roone}', S.J. "I,"HE Archangel in charge of the recording angels had called a | meeting of the guardians of religious. They were met in his skyey office high above the battlements of heaven. "Quite frankly, Angels, my aide~ are alarmed about this whole business," he was telling them. "The number of 'kicks,' complaints, criticisms and 'crabs' that l)hey have to record for religious is prepos-terous. They're even wondering if these human creatures will be satisfied and happy and content even here in heaven! They have found one hope, however. They feel sure that Purgatory will take all the 'kick' out of these kickers. You Gufirdian Angels do a grand job keeping your charges living up to their vows and observing the larger phases of religious life. It is time, nevertheless, that you went to work on this complaining business. It may relieve their human ,239 RICHARD L. ROO~EY feelings to 'crab' 6r to criticize. It doesn't add to God's glory or to their own merit however. So please, now, to business." The guardians, your own among them, filed out of' .the office and winged earthward. They came, each of them equipped with ques-tionnaires like the following. How would you answer them if your Angel Guardian put one before you during your next examen? 1. Do you find yourself complaining quite often? 2. What (or who!) is your p, et peeve? 3. Do you "kick" about the weather, the c~ll or the room you have, the house you are'in, the food you are. served, the work you have been assigned? 4. Do you ever "crab" about superiors or their directions? 5. Have you a few kindred souls with whom you get together to talk over the way things would be done if you were in charge of them ? 6. Do you firm., and vocalize about it. that the community is a pretty dull, or annoying lot? 7. Are you heaping up a pretty severe judgment for yourself by judging others . . . and that right severely? 81 There is a lot of sense in the little poem: Two men looked through prison bars; One saw mud, the other sad2 stars. Well, what do you see in the rest of us most of the time? 9. Do you accept the ordinary pin-pricks of daily religious life without grumbling? (Remember you are an especially selected member of a thorn-crowned Head.) i0. Can you put all of ydur words and remarks, both within the community and to externs, on the paten of tomorrow's Mass and know that they will be acceptable to God? After scanning the above you may find that it will be a good thing to take your particular examen off such undisturbingly im-practical generalities as humility or charity at large and particularize it at least on keeping a strict guard over your "kicking" tongue. If so, go to it! The best of success to you! Know that you will be a delight not only tO your. fellow religious but to the saints and angels and God Himself as well! 240" Passionist:ic Spiri!:uali!:y' Fidelis Rice, C.P. IN THE INFINITE 'reaches of eternity, within the secret council of the Godhead, the Wisdom and Love of God decreed that all of creation should reflect in.a unique way the ineffable perfections of God. Because God is absolutely infinite--that is, without any limits whatever--no creature could ever exhaust the divine imitabil-ity. Since the Second Person of the Blessed Trinity, the Word, is the Exemplar of all that is, iherefore each creature is called upon in its own distinct way to teA1 us a little more. about the vastness, the goodness, and the perfection of the Word. "All things were madd by Him, and without Him was made nothing that was made." In the realm 6f souls our reflection of the divine holiness is to be accomplished by a participation in the Christ-Life. For each soul is predestined from all eternity to manifest in time the eternal Holiness which is God. There is a uniqueness, then, in the destiny of each soul. "Blessed be the God and Father of our Lord Jesus Christ, Who" has blessed us with spirftual blessings in heavenly places, in Christ. As He chose us in Him, before the foundation of the world, that we should be holy and unspotted in His sight, in charity." (Ephesians, 1:3, 4.) Here the great Apostle reveals to us that our holiness is planned and designed in eternity, but according to the pattern of Christ. We are all called to mirror the holiness of the Word, but each soul in a different way. There is, then, a wondrous blending of unity and multiplicity in the pattern of holiness. Christ is one, the unique model of all holiness. But because of the limitations of our nature, because of our very creaturehood, each one of us will reflect the holiness of Our Lord in a so.mewhat different way, just as various artists in painting the same subject will use a varying contrast, a difference of light and shadow, greater or less use of chiaroscuro, until the completed can-vases, while basically the same, will manifest vast differences. ¯ So it is that in the various religious orders and societies, approved by the Church, there is a difference of pattern in the design for holi-ness, although, all are dedicated to the one supreme objective--the perfect imitation of Christ. The essential spirit of each religious order is imparted, first of 241 FIDELIS RICE Retaieto for Religious all, by the founder of the institute. Plus XI clearly states that the various founders of religious institute~ were guided in a special way by the Holy Spirit, who seeks alway,s to communicate to the Mysti-cal Body.of Christ the graces purchased by His precious death upon the cross. "For what else did these most illustrious men do in founding their institutes, but obey the inspirations of God? There-fore, let their followers show forth in themselves those characteristic traits which the Founders imprinted upon their several Institutes. Let them not fail in this." ("Unigenitus"; A.A.S., Vol. XVI, p. 133.) The key, therefore, to essential Passionistic spirituality is to ,be found in the life and work of Saint Paul of the Cross, and Passion-ists can be called "Passionists" only insofar as they adhere to his teachings and to his spirit. ° It was the unique genius of Paul of the Cross to combine in one Rule the best features of two apparently contradictory or opposing states of life. For he willed that his religious should cherish and foster the contemplative observance of choir monks, centering all in the liturgical, prayer of the Office, while at the same time fulfilling the sublime vocation of a missionary apostolate. In the mind of Paul of the Cross, missionary activity should flow spontaneously, from the life of prayer, thus verifying the teaching of St. Thomas Aquinas that the function of the apostolate is "tradere contemplata aliis"--"to'give to others the fruits of contemplation." Because the consuming passion of the life of St." Paul of the Cross was love for the sufferings of 2esus Christ, he wanted his religious to share, in a special way, in the redemptive sacrifice of Christ. That is, the Passionist vocation is in a special way a vocation to a life of reparation. The inmost spirit of the Passionist Rule is the spirit of solitude, penanee, poverty, and prayer. In unforgettable language Saint Paul of the Cross described the spirit of his institute in a cir-cular letter which he sent to his religious for the Feast of Pentecost, May 2nd., 1750. "Most beloved Sons, you are dead, and your life is hidden with Christ in God. Therefore, as dead to all that is not °God, r~main in the most perfect detachment from all created things, in true poverty of spirit, and in detachment from sensible consola-tions. Assisted by the most holy grace of ,lesus, direct all your zeal to this end--to be recollected in interior solitude; then you will become true adorers of the Sovereign Good in spirit and in truth . Never withdraw from the holy Wounds of Christ, but ever strive 242 September, 1951 PASSIONISTIC SPIRITUALITY more and more that your souls become hidden in and entirely pene-trated by them." (Letters: Vol. IV, p. 226.) Saint Paul of the Cross was one of the most privileged of mys-tical souls with which God has endowed the Church, but his very mysticism bore the unique character of his vocation. For although he received the grace of the "transforming union" or "mystical mar-riage"-- the highest grace of mystical prayer--at a very early age, yet for over fifty years thereafter he continued in the profound suf-ferings of the Dark Night of the Soul, a fact which Father Garrigou7 Lagrange, O.P., calls almost unique in the lives of the saints. Because Paul of the Cross was a master of prayer, it is not to be wondered at that he should insist upon a spirit of constant prayer. for his followers. In his Rule .he states in the very first chapter that "Prayer is one of the chief objects of our Congregation." The Passionist Rule, as it is observed in our monasteries in the United States today, prescribes, beside the Divine Office, two hours of mental prayer each day--an hour in the morning, and an hour in the eve-ning. Including the time that is devoted to the Divine Office; the Passionist, in the daily routine of his monastic day, spends close' to five hours in prgyer. One of the features of Passionistic prayer is the observance of the night office, for Passionists rise ea, ch morning at two o'clock to chant Matins and Lauds before the Blessed Sacrament. This observ-ance lasts one hour, and the religious retire again at three, to rise once more at dawn for Prime and Tierce. This nocturnal observance is one of the cherished ~xercises of the penitential spirit bequeathed by Saint Paul of the Cross to his sons. In order that the spirit of prayer might always be preserved in the Congregation, Saint Paul prescribed most riggrously that Pas-sionist monasteries be built always in places of solitude, and with every safeguard that the spirit of solitude be not violated nor intruded upon. Hence, even when built in the heart of large cities, there must always be sufficient acreage for gardens and privacy for the solitary walks prescribed by rule. Many of our 'American "monasteries are now surrounded by teeming residential sections, but when they were built they stood alone, in the midst of solitude. The cities have come to the monasteries, but because of the wise prescriptions of the Rtile the spirit of solitude is still safeguarded. However, the spirit Of the Passionist Congregation is also a spirit of apostolic activity. As the present Superior General, Most Rev- 243 FIDELIS RICE Review for Religious erend Albert Deane, C.P., wrote in a recent circular letter to the Con-gregatio, n: "On the day it would cultivate the contemplative life ex-clusively, the Congregation would cease to be what 'our Holy Founder instituted. Nor could he be said to be a good Passionist, who without legitimate cause would'omit to do what he could to attain the apostolic end of our Congregation, although under the p.retext of better caring for his own salvation. His religious profes-sion demands otherwise of him." In this ~ame document, our Most Reverend Father General has beautifully epitomized the heart of the Passionistic spirituality: "For our spirit, dearest Sons, can be likened to a'pyramid, made of the spirit of prayer, penance, and the apostolate, but held together by the fire of devotion to Christ suffering, having no other apex to which the ~exalted Passionist life converges than our configuration to Christ Crucified, whom we must preach by word and by example: 'We preach Christ and Him Crucified.' This is what the words say which we carry engraven over our hearts; this reminds us, if perhaps we sometimes forget, of our very name itself, for we are popularly called 'Passionists'.',' . The primary work of the Passionist Congregation, then, is a reflection of its inner'spirituality--the preaching of popular mis-sions, and retreats to the clergy and religious, as well as to the laity. Passionists conduct no schools, except for the education i~f their own subjects. They engage in parish work only as an exception, and for clearly defined needs in a particular locality. They are above all, preachers of the Passion of 3esus Christ. To this end they take a special vow to promote in the hearts of others, devotion to the Pas-sion of oresus Christ. They do, however, engage in foreign mission work, and they are likewise working among the colored in the South. Saint Paul of the Cross was a staunch advocate of enclosed re-treats for the laity. Cherishing, as he did, the wonderful advan-tages of holy solitude, it is not surprising that he would wish to share these advantages and blessings with the laity. And so he wrote into his Rule the prescription that in each monastery rooms should be provided for lay retreatants. In most of our American monasteries we have special retreat houses for men, and a flourishing retreat movement is an integral part of our Passionist family life. Because Paul of the Cross was consumed by the love of Jesus Christ Crucified, he burned with the desire to bring the riches of His death to the souls of men. He was profoundly aware of the 244 September, 1951~ . PASSIONISTIC SPIRITUALITY meaning of the priestly vocation, and realized fully that a p~iest must always communicate to the Mystical Body 6f Christ the life purchased by the sufferings of Ouk Lord. But he knew, too, that the most fruitful apostolate is that which is the overflow of prayer, rather than a substitute for it. Hence it was that no matter how gifted a missionary might be, no matter how eloquent on the mission-platform, and no matter how great the demand for his services, Saint Paul of the Cross rig- . orously required that each missionary spend a suitable portion of.the year in the solitude and quiet of the monastery. Although far wise to reduce this to a mathematical formula, the founder of the Passionists imposed upon superiors and missionaries alike the obli-gation to. preserve always in the Congregation this time of with-drawal each year from the exhausting round of activity. The demands for our services have grown with the years, and no fixed calend,a'r tan be drawn up which governs the exact details, but our superiors still strive faithfully and sincere!y to arrange the schedule for-each mis-sionary, so that he may spend a sufficient amount of time.withih the mona.stery each year. Saint Paul of the Cross was profoundly con-vinced that "one Religious who is a. man of prayer and lover of solitude will bring forth more spiritual fruit from the ministry than a thousand others who are not such." (Letters, Vol. III, 418.) .,. The Passlonlst family circle is made up of three groups: tl~e priests, the students or clerics, "and the lay brothers. ¯ In most of our American monasteries all three groups are found, for most of our monasteries are also houses of study, or seminaries in which young men are preparing for the priesthood. Our lay brothers, a shitable time after the profession of their perpetual vows, are admitted to }ecreation with the priests; and the recreation is common ~f(;r these two groups. The students remain always in a separate r~creation. The day's horarium.is divided bet.ween prayer and study. The day is spent in silence, except for the two brief recreation periods each day. Three days of fast and abstinence are .observed each week-- Wednesday, Friday, and Saturday. During the entire time of Ad-vent and Lent, Sundays included, abstinence from meat is the rule within the monastery. Paul 6f the Cross does not want his sons to forget that t,hey must bd men of penance. For this reason, too, san-dals are worn on the bare feet, and a ro.ugh woolen h.abit is worn the year round. The Passionistic ideal;" then, is to share as intimately as possible 245 FIDELIS RICE. o in the sublime virtues which shone, forth so re~splendently on Cal-vary. It is the vocation proclaimed so sublimely by Saint Paul the Apostle in his Epistle to the Colossians: "Who now rejoice in my sufferings foF you, and fill up those things that are wanting of the sufferings of Christ in my flesh, for His body, which is the Church." (Colossians, 1:25.) So it was that that other P~ul, Paul of the Cross, sought to instill into his followers a burning love for the Crucified, a love which would make them conform their own lives by penance, solitude, prayer, and poverty, to the ideals of Calvary, that they might go forth to preach the glories and the ignominies of the Cross of Jesus Christ. The r~assionist spirit might be summed up in one word, "Stau-rosophy," for "stauros" is the Greek word for the Cross.; ,The sons of Paul o'f the Cross must remain ever absorbed by the wisdom or the "philc~sophy" of the Cross. Wisely has the Church selected the Introit for the Mass on the Feast of St. Paul of the Cross: "Christ0 confixus sum cruci." . "With Christ I am nailed to the cross." (Ga-latians, 2:19.) No other words of Sacred Scripture could epitomize more simply the ess.dntial spirit of this great lover of the Crucified, and of the form of life which he has bequeathed to his sons, who wear that habit of mourning first shown to Paul of the Cross in vision, by the Mother of God, when she told him to founc~ an order whose members would devote their lives to mourning for the sor-rows of Her Son. OUR CONTRIBUTORS F1DELIS RICE, writer and missionary, is on the mission band at St. Joseph's Passionist Monastery, Baltimore, Maryland. J. PUTZ, the editor Of Clergg Month-lg and author of Mg Mass, and P.DE LETTER, a recent contributor to American ecclesiastical journals, teach at St. Mary's theologate, Kurseong, India¯ RICHARD L. ROONEY is on the Queen's Work staff and editor of Action Now. C.A. HERBST and CLARENCE MCAULIFFE are o£ the faculty of St. Mary's College, St. Marys, Kansas, . , : PLEASE NOTE CAREFULLY The sul~scripfion pHce of REVIEW FOR RELIGIOUS is now: $3.00"per year for" Domestlc.end ,Canadian subscriptions; $3.35 per yeer for all for~icjn subscrip-fio'ns. For further de~'ails please see inside back cover. 246 Modesty C. A. Herbst, S.J. ~4 ~t man's looks betray him: a man of good sense will make him-self known to thee at the first meeting; the clothes he wears, . the smile on his lips, his gait~ will all make thee acquainted with a man's character" (Ecclus. 19:26, 27. Knox version). This' is the Holy Spirit's description of modesty. Following His directive, St. Thomas teIIs us that this virtue is concerned with "the movement and actions of the body; that all of them, those gone through in fun as well as the serious ones, may be decent and proper." (Summa Theologica, 2-2, q. 160, a. 2.) Dress is also included. The cardinal virtue of temperance controls pleasure coming from food, drink, and ' sex, the most difficult things. Modesty, a part of temperance, takes care of the lesser. A subordinate in the hierarchy of authority takes ~in hand the little things. Modesty is therefore not at all the s~me thing' as chastity or purity, as many quite commonly presume, though it may be more or less connected with it. Not one's interior only but one's exti~rior, too, must be con-formed to the .norm of right reason. The easy and evident way for u_s to strive to achieve this is "to imitate Christ. "We must look with the eyes of the soul on that wonderful leader 'beautiful above the sons of men' in the ordinary dress He wore at home . Erect of body and with perfect composure His gait was neither too hurried nor too slow. There was nothing soft or effeminate, not.hiog childish or lackadaisical about Him. Neither could anything gloomy or exasperating be seen in Him, nor was there any assumed gravity. He was not singular nor finicky. His Whole being breathed sweetness, joy, kindness, majesty." (Le Gaudier, De Perfectione Vitae Spirit-ualis, Pars IV, caput xviii.). "Jesus began to do and to teach," first to tellus by His exampl~ how tb act, only later by His words. Our exterior modesty should be, as His, for the glory of God. "So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven." It should make us more like God. "God cre~ ~ted man to his 6wn image: to the "image of God he created him." Man's likeness to God is, of course, in the soul, in his interior sanc-tity, but that interior dignity and perfection should shine forth, so 247 ¯ C. A. HERBST Reoeiw [or Religiou~ to speak, in the ,modesty of his exterior as through a beautiful and translucent garment, or as the rays of the sun make a cloud all silver and gold. That "image of God" ou.ght somehow to be mani-fested in the body. "Because man's body alone of all the animals on earth is not bowed down to the ground but so made that it can better contemplate the heavens, it can justly be said' that it is made more t6 the image and likeness of God than the bodies of other animals, as Augustine says. But this must not be understood to mean that the image of God is in man's body but that the very form of. the human body represent.s the likeness of God in the soul like a trace." (S. Th., 1, ,q. 93, a. 6.) The importance of modesty in the life of a religious can hardly be overestimated. One is forced to this conclusion from reading the masters of the spiritual life and by noting the Christian tradition through the centuries. The statement made by St. Ambrose in this matter is a classic. "Modesty must be preserved in our very move-ment, carriage, and gait. Our habit of mind is reflected in our body. "Thence the real man hidden away in the heart, the light-headed 6r careless or turbulent man or, on the contrary, the more serious or steady or more upright or more mature man can be ascertained. The motion of the body, therefore, can be called the voice of ~he soul." (De Of Kciis, I, 18.) St. Bernard says: "Modesty is the greatest of orn~ments in reli-gious, especially in the young. This is so true that if they do not cherish it there is little hope of their becoming good or virtuous . Lack of external composure in the body is a sign of an indevout mind." (Ad Quid Venisti?, xvii.) Knowing how very closely bod~r and soul are united we are not surprised to hear Hugh of St. Victor say: "As of a wandering mind are born disordered move-ments of the body, so when the body is brought under discipline the soul is made strong. Little'by little the mind within is brought to rest when under the watchful eye of dis.cipline its disorderly move- "ments are not allowed to flow to the exterior." (Delnstttuttone' " " Novitiorum, X.) So exterior modesty m.akes even a greater contri-bution to the soul than it does to the body. St. Vincent Ferrer'thought that a warrior of Christ could never free his soul from disorder if he did not first endeavor to rid his body of what was unseemly. From all of which it would seem to be clear why modesty is so much emph.asized in the beginning of the re!igious life: modesty of action and, incidentally, "modesty of words," which 248 Septernber~ 195 l MODESTY is silence. Even a beginner.can superimpose upon himself external order in the blessed hope that from it will come to him an array of spiritual goods. For it is easier to bring one's exterior under subjec-tion than one's interior. Mqdesty has a great apostolic value. St. Basil says that a virgin should "be seen by those who n~eet her to be such in habit and gait and every movement as to reflect the likeness of God. The eyes of those who behoId her should be incited to modesty and their mind instructed in virtue. They.should hold that sight in honor and, as I have said, show deference to and revere that image of God. As pictures of' satyrs make one laugh and as sad pictures fill the mind , with sorrow . so a virgin, since she is the picture--nay, the very reproduction--of purity, should even if merely seen raise the thoughts of those who behold her up to God . Avirgin, therefore, should be very careful to reproduce in herself the divine image in all t.hings." (Patrologia Graeca, 30, 714-715.) St. Francis of Assisi was most eloquent by his modesty. "It is told ofthe blessed St. Francis that he said one day to his companion, ~'Let us go to preach,' and so went out, took a turn in the city, and returned home. His companion said to him: 'BUt father, are v~e not preaching?' 'We have already preached,' he answered. That sedate-ness and modesty with which they, went through the streets was a very good sermon; it moved people to devotion and to contempt of the world, to compunction for their sins, .and to the raising of their hearts, and desires to the.things of the next world. This is a sermon in action, more effectual than one in w6rd.". (Rodriguez, Practice of Perfection and Christian Virtues, II, x, 1.) The very sight of the young Saints Aloysius, Stanislaus, John Berchmans, and Gabriel of the Sorrowful Mother raised men's hearts to God. The gr.eat in-fluence for good of the pr.ayerfuI, recollected, and modest bearing of those who love God is but another striking instance of "actions speaking louder than words." That is why St. Ignatius said: "And hence it will follow that, considering one another, they will increase in devotion and praise our Lord God, whom every one must strive to acknowledge in another as in His image." (Constit. S.d., P. III, c. i, n, 4.) .The beginner must practice modesty, and by doing so he exer- Cises himself in many virtues. But modesty is also the mark of the perfect. A well-ordered exterior shows great interior'perfectlon. The man who has achieved this has already made great'prggr.ess. One 249 C. A. HER,BST Reveiu~ for Relig:ous who habitually and gracefully has his exterior under control has gone far in the direction of self-mastery. If one has to be mortified to be decent, as our novice master used to say, what constant mortifi-cation and vigilance must be necessary .to put on the modesty of Christ. For this, persevering and almost heroic self-conquest is neces-sary. In this connection it might be well to remark that if we put ourselves through the discipline and took all the pains from a super-natural motive to put on modesty, which is the etiquette of God's ch.ildren, that the children of .the world do to don good manners in public and social life, our merit would i~deed be surpassing great and our spirit of sacrifice supreme. "And they indeed that they may receive a corruptible crown; but we an incorruibtible one" .(I Cor. 9:25). But then, "the children of this world are wiser in their generation than the children of light" (Luke 16:8). Founders of religious orders have given special directives, "rules of modesty," for regulating external deportment. As those given by St. Ignatius of Loyola even now influence many thousands of reli-gious, it might be well to give some of them here. "All must be exactly careful to guard the gates of their senses (especially their eyes, their ears, and their tongue) from all disorder, and preserve themselves in peace and true internal humility, showing it in silence when it is to be kept, and when they have to speak, in the circum-spection. and, edification of their words, in the modesty of tbelr coun-tenance, gravity of their gait and whole carriage, without any sign of impatience or prided' (Constit. S.d., P. III, c. 1, n. 4.) "In all out-ward actions there should appear modesty and humility, joined with religious gravity. The bead should not be turned this way and that way lightly, but with gravity, when need shall require; and, if there be no need, it must be held straight, with a little inclination forward, without leaning on either side. For the most part, they should keep their eyes dowfi, neither immoderately lifting them up, nor casting them now one way., now another. Wrinkles on the forehead, and still more on the nose, are to be avoided, that there may appear out-wardly a serenity which may be a token of that which is interior. The whole countenance should show cheerfulness rather than sadness or any less moderate affection. The lips must neither be too much. shut nor too much open. The pace should be moderate, without any notable has,.te, unless necessity should require it; in which case, however, a care of decorum should be had. In fine, every gesture and movement should be such as to give edification to all men." (Rule~ 250 September, .MODESTY or: Modesty.). St. Paul says in another connection: "When I was a child,. I °spoke as a child, I understood as a child, I thought as a child. But, when I became a man, I put away the tlSings of a child" (I Cor. 13: 11).'A child must hear and see and taste and smell and touch every-thing. But when he grows up he is willing to put away the things of a child--nay, is eager to. We can hardly imagine a grown-up going on playing with his toys. A man loses taste for such things. So is one as he becomes spiritually mature gradually weaned away, as he attains to th~ full stature of Christ, from the surface pleasure of the senses and the allurements of sense satisfaction. This is the more true the more he grows to relish the things of God. Then the curious ears and roving eyes and anything unbecoming in the countenance. carriage, and gait of childhood give place to that maturity and serenity proper to men and women at horhe with their Father the King. The practice of modesty is not only for religious propriety, or edification, or mortification, or to foster recollection, or to make pos-sible and encourage spiritual development and high interior activity. It is also to keep, our soul from becoming sick or maimed by venial sin or perhaps even killed by mortal sin. "Death is come .up through our windows" said the prophet (Jer.°9:21). St. Bernard comment~: "Death enters our windows when, with prying eyes and itching ears. we insist upon administering to ourselves the deadly cup of distrac-tion." (Sermo 24 in Cantic.) And St. Ambrose: "Who, midst so many bodily passions, midst so many snares of this world, can go along safe and undefiled? The eye sees: the mind is perverted. The ear bears: our attention is drawn away. We sm~ll something: our thoughts are 9bstructed. The lips drink: sin enters in. We touch" something, and we are inflamed with desire." (De Fuqa Saeculi, cap. 1.) That is why Christ, so mindful of human, weakness, instituted for the very end of life a special sacrament for the removal of the re-mains of sin contracted through seiase experience. At the last anointing the priest places the~holy oil "'on the eyes because of sight, on the ears because of hearing, on the nostrils because of smell, on the mouth bedauseof taste and speech, on the hands because of touch, on the feet because of Walking" (Council of Flore~nce, Decretum pro .Arrnenis) saying: "By this holy anointing and.by His most tender mercy may the Lord forgive you whatever guilt you have con- 251 C. A. HERBST tracted." St. Thomas explains: "This sacrament was instituted to" heal us. For a bodily cure we do not take medicine that will restore the whole body but those parts in which the root of the disease lies~ So the sacramental anointings should be made only on those parts where is found the root of the spiritual sickness." (S. Th., Suppl. q. 32, a. 5.) In conclusion, let us listen.again to a few words from that great master of the spiritual Jife, St. Bernard. "With the brethren be re-served, gracious, modest, affable, gentle, and on your guard. Be .strict with yourself but not in such a way as to be a nuisance to others . Every gesture and word, your way of acting, look, gait should be characterized by modesty and reserve. Let there appear nothing con-ceited or stilted in you, no boldness or anything overbea.ring . As the fear of the Lord puts order into a man's lif~ and prepares his whole interior for blessedness, so modesty brings his exterior under subjection. You should not become so familiar with anyone as to be completely forgetful of propriety in his presence." (Ad Quid Venisti?, xvii.) After all, "we are made a spectacle to the world, and to angels, and to men'~ (I.Cor. 4:9). And His Divine Majesty is always pres-ent, too. "In him we live, and move, and are" (Acts 17:28); ETUDE SUR LA PAUVRETE RELIGIEUSI: The Sisters of Providence (Les Soetirs de la Providence) in Montreal have "trans-lated into French six articles on poverty which appeared in the REVIEW FOR RELI-GIOUS and published them in a booklet. The articles are: "M~y Religious Buy and Sell" (V, 50) and the "Gifts to Religious" series by Adam C. Ellis, S.J.; and 'The Spirit of Poverty" (VIII, 35) by" Joseph F. Gallen, S.J. The "Gifts" se-ries includes: "The Simple Vow of Poverty" (VI, 65), "Common Life and Pe-culium" (VII, 33), "Personal versus Community Property" (VII, 79, and "Some Practical Cases" (VII, 195). Copies of the booklet, called Etude sur la Pauvret3 2eliqleuse, may be obtained from P~ovidence Mother House, 2311, rue Ste-Cath-erine Est, Montreal 24, P.Q., Canada. Cost: 40 cents per single copy; 35 cents in dozen lots or more. ¯PLEASE NOTE C~AREFULLY The subscription price of REVIEW FOR RELIGIOUS is now: $3.00 per veer for Domestic end Cenedian subscriptions: $3.35 per year for ell foreign subscrip-tions. For further deteils pleese see inside beck cover. 252 The race ot: Our Vocal:ion P. De Letter, S.J. [EDITORS' NOTE: In the March number of this year the author of "Why Do They Leave?" concluded the article with an inspiring section headed "Why Do We Stay?" In the present article Father De Letter's analysis of the grace of our voca-tion forms something of a theological counterpart and complement to the latter question. He points out the different graces included in the grace of vocation, namely, the grace of state, the grace of perseverance, the grace of progress, the grace of keeping the rules, and the grace of supererogation. He next gives the solid theological basis for trust in the grace of vocation and concludes by describing God's part, the actual graces of light" and strength, and ours, the conditions for our 'trust. "I will put great trust in the grace of my vocation," wrote St. John Berch-roans among the first of his watchwords. It is of this gr~ice of vocation that Father De Letter writes.] ~i~/JE 'OFTEN HEAR or read about the grace of our religious W" vocation. No doubt we often thank Our Lord for this most precious 6f His gifts. Wi~at exactly is it? Spiritual au-thors use the phrase in a twofold sense, first as the free divine gift by which God calls to the religious life, and secondly as the special helps of grace which enable religious, who have followed the divine call, to meet the demands of their state and to persevere in it till death. 'The second meaning, that of the special helps, of the grace of our vocation will be used. This grace is a reality of our everyday life.,If we allow it to play its part to the full, it may and does make a difference for our own pe£sonal interests and for the souls for whom we labor. For this reason it is well worth studying more closely what the grace of vocation implies and what is the basis of our trust in it. Then it' will be self-evident how we should exploit this God-sent treasure. Grace of State All religiogs, we are told, are offered and receive the grace proper to their vocation. As any other Christians, those who are called to a definite state of life with its definite purpose are offered by the Lord the graces necessary to pursue ,effectively the end of their vocation. This is true both of the general l~urpose of every religious life, which is to seek after Christian perfectioia.or holiness, and of the specific end of each particular order or congregation. Grdce of" Perseuerance in God's Friendship ¯ First'of all, religious are offered and, unless they'wilfully refuse, ~.ctual!y recei~re the actual graces needed to remain permanently on the path thatleads to perfection, "that is, to persevere in sanctifying grace. 253 P. DE LETTER Review for Religious These graces are needed. Theologians commonly teach that without the help of God's grace no one can maintain himself in His friend-ship, because fallen human nature is weak and inclined to evil. But these graces are always offered, theologians reassure us, to all who sincerely endeavour to 'please God and to preserve His love and friendship. And why? Because God's love is faithful: He does not allow to be sr~atched from His hands those who sinqerely desire to be His. If that is the case for all Christians in the state of grace, then it is more true for those whom a special divine call ~lestines for an ever growing perfection of grace. Religious, therefore, m~y count in a special way, by virtue of their very state in life, on the fidelity of the Giver of all graces. He enables them day after day and hour after hour throughout their religious life to avoid every grievous fault. Grace of Progress There is more than that. It is the fundamental duty of state for religious to advance continually in grace and perfection. That again is not possible without the help of God's grace. Our faith teaches us,. infallibly, that no good work for heaven can be performed with-out God;s gracious help. If that is so, and if religious grow in grace precisely by the works of virtue ' (and the reception of the sa.crame,nts, which grace enables them to do properly), then we must say that their Fathe~ in heaven, who is Love, cannot expect them to do thes~ works and not give them the needed help which He alone can give. That is why religious have and receive the graces necessary for the good works that are to lead them on to perfection, the goal of their vocation. ' Grace of Keeping the Rules and Obeying What are these good works? They are, naturally, commanded by the specific end of each religious institute. Concretely, they are laid down in the rules and constitutions: these outline the particular manner in which a religious vocation is to work out its ideal of Christian perfection, These laws and ways, therefore, differ for different institutes.' Hospital sisters, teaching religious, and contem-platives, are not expected to labour for perfection by exactly the same good works. Their respective rules point out to them "by which paths they are'to draw nearer to God. To follow these pathh ~nd no other, each one in the particular.office that is assigned him by the inst.itu, te and. in the community where obedience placed him, .is pnmista.kably the du.ty of state of. every re, ligious. And so all.~e.li- 254 September, 1~ 1 THE GRACE OF OUR VOCATION gious are offered each day the necessary grace to keep the rules and-fulfil their office: because fidelity to these duties is the concrete way for them to advance towards perfection and fidelity is not possible without these graces. Not every Christian, theologians teach, is at all times offered the grace needed for good works which are not of precept but are supererogatory, because, there is no clear indication that God's will demands these works from them. Only for such good works as are certainly willed by the Lord may we expect His grace to be guaran-teed. But the case of religious is a special one. Though the good ~works demanded by their rules are not, genera'lly speaking, strictly of precept (not at any rate when the religious laws do not bind under pain of sin) and are therefore in a true sense supererogatory, yet the very nature of religious rule implies that God clearly wills those works. His good pleasure and desire is expressed in the rules. By that very fact He also guarantees to ~eligious the necessary graces, ;¢¢ithout which they would be unable to comply with His good pleasure. , This conclusion applies equally to the acts of virtue which obedi-ence to superiors imposes on religious. Commands of religious supe-riors generally (exception being made for orders given in virtue of holy obedience, in whicJ~ the vows are involved) bring to their sub-jects the same kind of obligatiofi as the rules impose. As such, therefore, they do not bind under sin; yet they express to us unmis-takabl~ y the divine wishes. Religious receive the necessary actual graces for obeying the orders of their superiors as they do for keeping the rules. Though these acts of virtue, because not imposed under sin, are supererogatory in the strict sense of the word, yet they are, for religious, guaranteed as possible by the grace of their vocation. "Grace for Supererogatory Acts of Virtue There are additional virtuous actions which are not demanded of religious by rule nor by orders of superiors, but to which, they believe, a special inspiration of the Hgly Ghost invites them. Such good works, for example, extra .acts of mortification, or prayer, or humility, or kindness, are altogether free in the sense that no rule nor direction of obedience imposes them. These are not immediately covered by the grace of the religious vocation. To them will apply the teaching of theologians about supererogatory good works: not unless the invitation of God's grace be sufficiently proved genuine and ?eliablecan they count on His special help to follow up these inspira- 255 P. DE LETTER Review for Religtous tions. It should be added, however, that religious are, from their very state of. life, more opeh to these special invitations of grace. Why?" Because their fundamental duty of state is to aspire after perfection, and not all particulars that appertain to the practice of perfection are or can be determined by the rules or by obedience. Accordingly, religious need these special inspirations. Other things being equal, there is a greater probability that in the case of religious these inspirations of grace are genuine and reliable. To that extent and in that 'indirect way they also belong to the grace of the voca-tion. At this juncture the task of the spiritual director comes in to provide rehglous with sufficient guarantee that allows them safely to follow up these interior invitations. Without this sanction the danger of self-delusion would be real. That danger is excluded from all that falls within clearly known duty. Herein religious may and must depend on it that grace will not be wanting them, if only they themselves are not wanting to grace. Why is it so? Whai: is the dogmatic and theological basis of our trust in the grace of o.u.r vocation? Doctrinal Basis of Our Trust We have already hinted at the intrinsic reason why the grace of our vocation includes all the particular graces needed to fulfill our duties according to the rules and constitutions and the commands of the superiors. It is the following. God cannot command the impos-sible, because of His infinite wisdom and lo,;,e. Of religious He asks a constant strivin~g after perfection: that is the meaning of the reli-gious vocation. They find the concrete way to strive for perfection detailed in the laws of their institutes and the directions of their supe-riors. But to do all that is involved in keeping the rules and in obeying, many good works are needed which no man, religious not excepted, is able to do without the help of grace.: For two reasonsi both because these virtuous actions require a faithful effort which after original sin is not possible for long without grace; and because these acts are supernatural and of their very nature suppose the super-natural help of grace. If then God expected religious to live up to the demands of their vocation and did not at the s~me time give them ~he necessary graces, He would be demanding the impossible. Dogmatic Foundation The. ultimate foundation of this conclusive proof is nothing less than the highest possible authority on revealed truth: ,the infallible 256' ,September, 1~51 THE GRACE OF O~JR VOCATION teaching of the Church. The Council of Trent defined that it is not impossible for men to keep God's commandments; it condemned the contrary assertion of the Lutherans as heretical doctrine (DB 828). In St. Augustine's words the Council explained how men can, in spite of fallen nature's weakness, have the moral strength to do what God commands: "When He commands, He admonishes you to do what you can and to ask for help to do what you cannot, and He helps so that you can" (DB 804). Later. the Church condemned another heretical proposition of dansenistic pessimism which stated that "just men cannot keep some precepts of God even though they wish and try to do so, with the strength they now have; and the graze which would enable them to keep those commandments is also lacking" (DB I092). An infallible teaching, therefore, guarantee, s that we have the necessary graces to keep the commandments. That teaching aimed directly at those divine precepts which oblige under pain of sin, particularly of mortal sin. It may also be extended, though this conclusion is no longer infallible, to divine commands in a less strict serise of the word: to those expressions of the divine will which, though not binding under sin, .yet certainly manifest His desire ind. good pleasure. The Church's Authorit~I This latter is the case, as we well know, of the ordinary religious rules. We have a guarantee for it in the Church's approval both of religious life in general and of the particular religious institutes. The ¯ Church's sanction of the state oflife lived accordin'g to the three evangelical counsels is found in her age:old practice, which dates back td the early Cbristlan centuries, of approving and encouraging tbe monastic institute and the ascetical life. At the time of the Refor-mation it led to an infallible pronouncement, again at the Tridentine Council, by which she declared that the state of viriginity or celibacy is preferable to the state of Matrimony (DB 980). As to the appro-bation of particular institutes, theologians today are agreed in saying that in the solemn approval of religious orders the doctrinai judg-ment that the religious orders,, are apt means to reach Christian per-fection is covered by the Church's infallibility. In the less solemn .confirmation of other religious institutes, the Church's authority in-' volved is not the big.best; yet. that.approval also shares, according.to .the. degree, of the authority" that gives it, in the same fundamental guar.ant~.e:.of truth which is divine. Accordi,ngly? Catholic theology ¯' 257 P. DE LETTER Review for Religious is unanimous, in declaring that the obligation for religious to work for perfection according to the pattern designed in their respective laws is, because of the Church's approbation, the'clear expression of God's will for them. "On this doctrinal foundation rests the teaching of theologians who, like Suar~z, hold that the grace of a religious vocation includes the spe.cial supernatural aids required to live up to the ideal which is proposed to the religious by their institute. He wrote: "Since all ap-proved religious orders are deservedly regarded as founded by the special Providence of God, there is no doubt that each enjoys a'spe-cial divine assistance proportionate to its vocation, and hence greater in proportion as its institute is more exalted and difficult and organ-ized for the greater service of God and the more far-reaching good of the Church" (Rel. S.J., I, 6, 9). What holds good for reli-gious orders as a whole, also applies to the members. The graces of their vocation which effectively enable them to pursue the end of their institute are the concrete expression of the divine assistance that flows from God's special Providence over them. Religious, therefore, are building .their trust on the safe rock of Peter when they firmly believe in the grace of their vocation. More-over, does not the experience of the religioh~ life come to teach them that the Lord does not disappoint that trust? When and in the measure that they are faithful to their calling, they find out what these graces of our vocation mean in practice. Graces of Light and Strength As actual graces in general, so the graces of our vocation are of two kinds which, more often perhaps, are found together rather than isolated. First there is light for the mind, generally more affective and practical" than purely sp~e~uiative and cold (for they are meant to lead to action), by which the meaning and reality of the religious ideal, duties, privileges, favors, appear more clearly, more appealingly, and more exaltedly worthwhile. These' actual graces of light, on occa-sion standing out very markedly, at other times more dim yet really present, give a deeper and new understanding of the rules, of the ideal of poverty; chastity, obedience, of the community life and of our daily tasks of education, missionary work, medical charity, sacred "ministry so that the good works by which religious strive after sand-tity. take on their deep, often hidden, meaning. Together with that light goes a grace of strength and courage for'the will and heart, 25'8 September, 1951 THE GRACE OF OUR VOCATION tempering and steeling one"s whole moral an~ spiritual structure, actually enabling religious to live according to their light. These graces of fortitude, patience, and ability, make Jrpossible to keep up ¯ the effort for progress, and bravely and gladly to accept and take up the small and on occasion bigger crosses involved in the faithful ful-filment of their daily duties. These graces of strength, at times ex-perienced more forcibly, at other times, perhaps more commonly, perceived in humble and dim faith, smoothen the path towards per-fection which often is rough and always uphiIl. The remembrance of these graces received in the past is a precious confirmation" of Our faith and trust in the grace of our vocation. Condition of Our Trust That faith and trust is rightly ours on one condition: that we do, sincerely and hum.bly, what in us lies to answer the graces we receive. There is little need to insist on the first and foremost part in this cooperation with grace which we may take for granted, namely, that we live in the state of sanctifying grace. Progress in grace supposes the st'ate of grace. Unless the substance of the spiritual life be there, we cannot expect further grace~ for progress. These graces, according to the ordinary rule of Divine Providence, are usually given in proportion to oui" fidelity in accepting and answering them. One way of showing this desire of receiving and exploiting those graces is our faithful and insisting prayer for them. According to the hint of the Council of Trent we quoted above, our asking for graces may well be the condition for receiving them. We may even count on the abundant divine aids guaranteed by the grace of our vocation if we sincerely and generously trade for spiritual profit with those we receive. No doubt even then no one can vouch for it that he will never fail God's grace, even though grace does not fail him. We know it too well, human frailty remains in religious as well. And we need not be surprised at our daily faults of weakness which, we may confi-dently hope, involve but little guilty negligence. Provided. only we know how to exploit those very failings to deepen humility and a sense of our need of prayer and trust in the Lord, they do not seri-ously impair our fidelity to grace. Our desires and deeds continue then to express our sincere gratitude for God's great gift, our call to the religious life. Then we may and must always count on the grace of our vocation. 259' A Vocational Newspaper [Contact, a bright, four-page, two-year-old vocational newspaper from the arch-diocese of Boston, may be of interest to readers of the REVIEW who are not ac-quainted with it. The following description was written by a staff member of the publication. For further information write to: Director of Vocations, Room 622, 185 Devonshire St., Boston, M~,ss. ED.] Maintaining that "Personal contact between an interested priest or religious and a good potential candidate becomes the only real vocation program," Father Francis A. Barry, director of vocations in the Boston archdiocese, thought that a vocational newspaper might provide a natural occasion for conversation or 'even extended talks on religious vocations. The paper was given the significant name: Contact. Experience has shown the idea was a 'good one. Contact, a monthly during the school year, began publicati.o.n in October, 1949. His Excellency, the Most Reverend Richard J. Cushing, Archbishop of Boston, the founder of the special vocational program, is the adv.isory editor. The editor is Father Barry. He is assisted by eight associate, a makeup, and ten contributing editors. The latter include diocesan and religious priests, Brothers, and Sisters who write columns, features, reviews, and editorials. His Excellency financed the project during its initial year. The religious orders and congregations having houses in the archdiocese shared the major ex-pense since then. , Distributed gratis" to pupils of parochial or other Catholic schools, from the seventh grade through the senior year in school as well as to Sunday schools, rectories, and seminaries, the circulation now tops 50,000." Increased solely by ~ear-say advertising, the mailing li~t now re'aches out to thirty-one s.tates, the Philippine's, Cuba, Italy; France and Canada. The italicized, three-column, colored logotype carries the triple message: Information, Inspiration, and Action. To attract the young people's attention, each issue is printed with bright color spots, ac.cording to the season or month. Adjacent to some of the standing heads appears a small portrait of the editor of the column, showing his religio.us habit ahd giving his name and address. Feature pictures and action shots of'the apostolate of teaching or social service highlight each issue. Provocative headlines dot the pages: It Seems to Me . Horizons, Meet. some religious com- 260 September, 1951 COMMUNION FOR OTHERS ~nunity, Looking Out . thought from the seminary or the novi-tiate, Do You KnoW?, Parents" Column, and Around tile Diocese. Parochial high school reporters keep copy flowing to the desk of the editor of the last-mention~ed column. Contact reiterates the words of His Holiness, Pope Pius XII: "This vcJcation, thisloving call makes itself heard in manydifferent ways, as many as the infinite variety of accents in which the Divine Voice may speak: irresistible invitations, affectionate and repeated promptings,gentle impulses."--SISTER MARY REGINA, S.S.,J. Offering Communion t:or.Ot:hers Clarence McAuliffe, S.3. SISTER LOUISA sat placidly at her desk filling out the spiritual bouquet. It was the community's gift to Sistdr Mercedes who was to make her p~ofession next day. Sister Louisa was adding her contribution to the various specified good works-- rosaries, s{ations, visits, penances,, aspirations, Masses, Communions. It was an easy and congenial task and she contributed generously. But when she had finished, she found a question e.ngaging her mind,. a question she had never asked herself before. She had added five to the total of Commuriions to be offered for Sister Mercedes. 3ust what did it mean to offer Communion for somebody else? She ~had been doing it for many years. Her relatives and friends were always pleased when she told them that she would offer her Communion for them. Yet she had to confess now that she really did not know what she meant wh'en she told them that'she would offer her Communion for their intention. Many religious besides Sister Louisa have been puzzled by the same question. Nor is its answer easy to find. The purpose of this article is to clarify what we mean when we tell others that we are going to offer our Communion for them. It is important to remember that Communion produces certain effects that are inalienable. For instance, Communion automatically increases sanctifyin~ grace and most probably has the power,to con-fer more of this grade than any other sacrament. We do not transfer 261 - CLARENCE MCAULIFFE Ret~ieto for R'eligious any of this to others when we offer our Communion for them. Again, the increase of active love for Go~t and our neighbor which is the .special effect of the Eucharist and which depends on the fervor of our thanksgiving, is not surrendered by offering Communion for somebo~ly else. So too, the strength to resist temptations, the cooling of disordered feelings, since these are special though secondary effects of Communion and depend also on the fervor of one's thanksgiving, are incommunicable. The same is t6 be said of the additional right to a glorious bodily resurrection which is acquired by the worthy reception of Communion. Finally, the remission of venial sins which results automatically from Communion, if the recipient has sincerely revoked all wilful attachment to them, cannot be transferred to any other person. From all this it is ~lear that the principal benefits accruing from the Lord's Table remain with the communicant. In fact it might appear that no spiritual gifts remain which can lend real meaning to our promise to offer Communion for somebody else. But there are. When we ~o to Holy Communion we ordinarily do extra praying and a certain ambunt of mortification. We make a suitable prepara-tion and thanksgiving. We also fast beforehand. Now we all know that prayer and fasting are subjective acts of virtue, ~nd when made by a person in the state of grace, they have a three-fold value in the sight of God. For the sake of brevity, the theologians use tbre'e tech-nical words to express this three-fold efficacy. They say 'it is "meri-torious, satisfactbry, and impetrative." What they mean is that every act of virtue wins more sanctifying grace (meritorious efficacy), removes some temporal punishment (satisfactory), and pleads with God for spiritual and temporal favors (impetrative). In addition, therefore, to the sanctifying grace which comes spontaneously from each Communion, a person also gets more sanc-tifying grace from his acts of virtue elicited before and after receiving the sacrament. Since we can never give one iota of sanctifying grace, no matter by what means it is acquired, to another person, it is evi-dent that the grace proceeding from these acts of virtue at Commun-ion time is also retained by the communicant. However, the satisfactory and impetrative efficacy of these acts may be relinquished in favor of others when we offer Communion for them. Suppose we consider first the gift we make when we hand over the satisfactory fruits of our Communions. Ordinarily we are able to make a fitting preparation for the 262 oep*e,noer, I95 ! COMMUNION FOR OTHERS reception of Holy Communion. Not only do we fast, rise early, kneel down, but we also make acts of faith, hope, confidence, desire, humility, and perhaps acts of perfect love for God. Now each of these acts of penance and of prayer, by reason of our good subjective dispositions which accompany them, has the power to take away some temporal punishment. Moreover, since we are the ones who do the penance and say the prayers, we have the right to have our otot~ temporal punishment lessened by them. What happens, then, when we offer Communion for another? We transfer this incalculable benefit to the other party and, if he is in the state of grace, he receives it. The same is to be said of'the~ prayers we say at the moment when we receive our divine Lord and during the time that He remains pres-ent within us. We communicate the satisfactory value of all these prayers to the other person. Instead of shortening our own purga-tory we shorten the purgatory of another. We', so to speak, suffer vicariously and gratuitously for some one who has no real claim to our sacrifice. If we reflect for a moment, we shall also understand why the satisfactory efficacy of these virtuous acts preceding, accompanying, and following Holy Communion exceeds that produced by the same acts elicited at some other time. We suppose, of course, that our fer-vor (and by that we refer not to our feelings, but to our acts of will) would be equal in both instances. We shall also understand why Communion remits more temporal punishment than other prayers listed in a spiritual bouquet--for example, rosaries or visits to the chapel. We take for granted, of course, that our cooperation would be equally diligent and that the same number of acts of virtue would be made. Otherwise it could easily happen that a rosary re-cited devoutly and animated by many acts of virtue would remit more temporal punishment than a Communion prepared ~or and received listlessly and negligently. Buy other thin~s being on a par, there is an objective reason why Holy Communion should take away more temporal punishment than the rosary or other pious works. The truth of this statement rests .on the fact that ordinarily the acts of virtue we make in connection with Communion are more fer-vent (here again we do not refer to feelings of fervor) and more numerous than those evoked by other works of piety. This is pa.r-ticularly tru~ of the prayers we say during our thanksgiving' after Communion. And it should be noted that temporal punishment is 263 CLARENCE MCAULIFFE Review for Religious canceled in proportion to the fervor and number of our.tSrayers. But why should our prayers after Communion be more fervent? Because Christ is then physically present within us. As a result of His sacramental presence, both the number and the quality of the actual grac'es showered upon us are ~uperi6r to those which necessarily accompany every pious supernatural work. After Communion our Savior inserts a continuous stream of vivifying actual graces into our minds and hearts, and these graces have as their general object, not to arouse merely confidence or faith or humility, but love itself, the most noble of all the virtues. If we ponder these facts, we shall. readily see. why our prayers after Communion have a singular power to reduce the debt of punishment incurred by somebody else. So much for th~ satisfactory value of Holy Communion. We can be comparatively brief in treating of the sacrament's impetrati've fruit because it rests on the same principles we have been discussing. By offering Communion for others, v~e also mean that we trans-mit to them the petitional power of both our preparation and thanksgiving. The very same acts of virtue have not only a satis-factory, but also a pleading or intercessory value. They implore God to brant spiritual and temporal f~vors. Here again, since we are the ones who do the praying, we are the one~ who have a right to obtain the favors. But we,relinquish this right in fav~)r of other~ when we offer our Communion for them. We forget our own needs; we fore-go some benefits that would surely come to ourselves. ~re sacrifice ourselves for the other party. Of course, we must remind ourselves again that we cannot surrender those benefits that flow spontaneously from the Sacrament, such as the remission of venial sins, the growth in love for God and other people, the new title to everlasting glory and the curbing of unruly impulses. But there are many other spiritual and temporal favors that every person needs. There are .many that we ourselves need, even though we often do.not know precisely what" they are. Yet we forget our-. selves and transfer the intercessory vigor of our Communions to others when we offer Communion for them. It is like writing a let-ter of recommendation f6r som~ one else to obtain a benefit that you yourself need and have a right to; and it is a letter of recommenda-tion that you know is certain to be heeded. It is well to remember also that this impetrative efficacy of~Com-reunion is likewise of exceptional ~luality, just as the satisfactory efficacy, and for the same reason. The number and kind of actual 264 September, I~51 COMMUNION FOR OTHERS graces stirred up in the soul after. Communion exceed those accom-panying other good works. .Consequently if we co-operate with them, our acts of virtue will be correspondingly more fervent so that their pleading value is enhanced. Unfortunately, most of us probably do not pray explicitly "after Communion for the person for whom' we offer the Communion. This is, of course, not necessary since our intention made beforehand suffices to obtain for the otber~the satisfactory and impetrative fruits of the sacramefit. However, if we do remember to pray expressly for the' other person after we have received Communion, we shall un-doubtedly increase the value of our gift for him. It stands to reason that our Savior' listens to our. requests with a more willing ear when He is actually present within us with His Sacred Humanity. We recommend, therefore, the practice of praying explicitly after receiving Communion for the person to whom we relinquish the benefits. We may even ask Our Savior to grant certain spedfic favors, especially spiritual ones, to the other party. In conclusion, then, we cannot give away to anyone else the ¯ principal fruits of our Holy Communions. These we have itemized in the beginnihg. In addition to those listed, we might also add that when an indulgence is granted for the reception of Communion or for some prayer said,before or after receiving the Sacrament, we can-not offer it for another living person. Nevertheless, we do a singular favor foi others .when we offer a Communion for their intention. We sacrifice'for theirbenefit the satisfactory and impetrative fruits which are won by our acts of virtue preceding, accompanying, and follow-ing Holy Communion. MEDICO-MORAL PROBLEMS Medico-Moral Problems, Part III, by Gerald Kelly, S.J., contains complete dis-cussions of euthanasia, therapeutic abortion, organic transplantation,, and adult baptism. Also included are discussions of co-operation in illicit operations, the delivery of a. hydrocephalic infant, and lobotomy for pain relief. The booklet is published by the Catholic Hospital Association of the United States and Canada, 1438 South Grand'Blvd., St. Louis 4, Mo. 50 cents a copy; 12 for $5.25; 50 for $,20;' 100 for $37.50. Parts I and II can be obtained at the same place and at the same prices. 265 uestdons and Answers --20- An unexpected opportunity has arisen to sell a piece o{ communlt~ property {or $100,000, which is much more than we could get for it under normal circumstances. But the property must be transferred.withln ten days, otherwise the offer will be wlfhdrawn. VVhat shall we do about gefflng permission of the Holy See? Fortunately His Excellency, the Apostolic Delegate, now has faculties from the Sacred Congregation of Religious to permit the contracting of loans, sales, and alienations of property belonging to a religious institute, when the sum involved does not exceed a half million gold dollars, provided that the conditions laid down in canons 534 and 1531 be observed. We take this opportunity to inform our readers that the Sacred Congregation of Religious has also granted two other special facul-ties to the Apostolic Delegate: to dispense.religious for the reception of Holy Communion from the obligation of the Eucharistic fast so that they may take something by way of drink or m. edicin~, when their physician considers the keeping of the fast injurious to their health; also to shorten or prolong the postulancy prescribed by the Code of Canon Law (see Bouscaren, Canon Lau2 Digest, Supplement 1943-1948, p. 131, under canon 858). m2 I-- I have heard that permission of the Holy See is required {or th~ aliena-tion of notable relics and images. Is it proper ÷o infer that relics and ¯ venerated images may be bought and sold? Does his include sacred vessels? To .buy and sell is only one form of alienation. Hence it does not follow as a general rule that relics and venerated images may be bought and sold simply because the Holy See at times gives permis-sion to alienate such things. Since three distinct things are included in this question we think it advisable to treat each class separately. Relics. Canon 1289 states very plainly: "It is unlau~[ul (nefas) to sell sacred relics." To do so would be to commit a sin of simony. However, it would not be sinful to charge and pay for the metal case in which the relics are usuhlly inclosed. Canon 1281, § I tells us that "notable relics or precious images, and likewise all relics or images 266 QUESTIONS AND ANSWERS Which are honored in any church with great devotion on the part of the people, cannot be alier~ted validly nor transferred permanently to another church without the permission of the Holy See." What is me~tnt by notable relics? Paragraph two of canon 1281 gives us a list of notable relics: the body, head, arm, forearm, heart, tongue, hand, leg, or that part of the' body in which the martyr suffered, provided it be "entire and" not too small." Such relics may not be alienated without the permissi6n, of the Holy See. Since it is for-bidden to sell. relics, alienation here must be taken in its other meaning, that is, to give away, to lend, and the like. The permission of" the Holy See would be required also to alienate relics which °are not notable; provided that they are honored in a church with great devotion on the part of the faithful. Small relics in the possession of private persons do not come under canon 1281, but they may never be sold. Precious [maqes. Ecclesiastical goods (church property) are shid to be.precious,when they have a ~pecial value by reason of artistic, historical, or material content (canon 1497, § 2). An image is said to be precious if it was painted by a great artist, or was made of precious materials, and has a notable valu&, that'is, over 1000 gold life (about $335 in our present money). Such images, as well as others which are not precious but which may be called venerable because of the great devotion of the faithful towards them, may not be alienated without the permissiqn of the Holy See. Sacred Vessels. Things are said to be sacred when they are .destined for divine worship by reason of their consecration or con-stitutive blessing. Canon 1305 tells us that "an article of sacred equipment which is blessed or consecrated loses its blessing or conse-cration . . . if it has been put to degrading uses 6r has been exposed for public sale." On the other hand, canon 1539 states that "in the sale or exchange of sacred things no account of the consecration or blessing is to be taken in determining the price." We may say, there-fore, that sacred vessels may be sold privately by one individual to another, or by one moral person to another (a church or community to another church or community) provided no extra charge is made for the blessing or consecration. But sacred things may not be exhibited publicist for sale without losing tbeir blessing or consecra-tion. This applies principally to auction sales and to the placing of a sacred object in the window or in the show case of a store open to the public. 267 QUEST, IONS AND A .NSWERS Reuieu) for'Religious We may conclude by adding that a consecrated chalice and paten do not lose their consecration'by being regilded (canon 1305, § 2). May exfreme unction be admlnls+ered before any major opera÷ion? For the valid reception of extreme unction the subject must be in " danger of death ¯from sickness or old age. If the person who is to, undergo major surgery is already in this condition, he is capable of receiving the sacrament before the operation. It may be that this is ge~nerally the case, but it is not necessarily so. Some operations which may entail a great deal of danger are performed for removing some chronic condition which might not become dangerous, without the operation, for a long time. Such patients cannot be anointed before the operation. In practice, it is not easy to decide whether to anoint a person. before an operation or t6 hwait the outcome of the operation. ¯ There is no universally-established practice; nor could there be: Some patients are clearly not capable of receiving the sacrament before the operation; others are clearly capable; and still others are "borderline cases." Moreover, the pastor or chaplain has not merely to decide whether the patient can be validly anointed l~ut also to judge when the anointing would be most appropriate and beneficial. Our ¢ons+ffufions +el[ us +ha+ "[eff~rs fo +he S~s+ers as well as +hose senf by +hem shall pass +hrough ÷he hands of +he superior who may read +hem," In view of +hls s+a+emen+, may a eAenera[ chap+er eAranf +o 9olden jubilaHans +he prlvllecAe' of seal[n~ +belt leffers before ~ivlng ÷hem ÷o +hl superlor7 "-['he general chapter has no power to change the constitutiofis, unless the constitutions themselves give it that power, which is not likely. On the other hand, since the constitutions' do not oblige the superior 'to read all letters which pass through her hands, the general chapter could recommend that superiors refrain from reading the letters of golden jubilarians, but it could not take away the right to read them which is contained in the constitutions. The general chapter may likewise request that the constitutions be changed in this matter, if that be the wish of the majority. Such a request for a change in the constitutions would be made to the local ordinary in the case of a diocesan congregation, or to the Holy See (Co.ngrega-tion of Religious) in the case of a pontifical institute. 268 QUESTIONS AND ANSWERS Ret~iew /:or Religious m24-- Is the novice master to be present at the discussion of the general council which follows upon his report on the novices who are preparing for first professlon? Canon 563 reads as follows: "During the course of the year of novitiate, the master of novices, conformably to the constitutions, must present to the .chapter or the higher superior a report con-cerning the conduct of each of the novices." Strictly speaking there-fore, the master of novices makes his report to the chapter (in inde-pendent monasteries! or to the higher superior, but not directly to the gefieral council, unless the constitutions prescribe this. Hence a written report should be given the higher .superior who, in turn, will communicate it to the general council. Many constitutions have an article based on art. 300 of the Norrnae which says that "whenever in the general council the novices or the novitiate is discussed, the mistress should be called, who will make known her mind on the subject under discussion, or submit opportune information." There will be no need (and certainly no obligation) for the master of novices to remain at the council session after he has given the infor-mation prescribed by canon 563. If necessary, h~ can always be called back for further information. ~-25-- Is it permissible for sick Sisters who are not completely bedridden to ¯ receive Holy C~ommunion by the cell of a Sister who is confined perman-ently to her bed. These Sisters can manage to get around although the doctor's orders are that they rest as much as possible. Likewise the sana-torium in which they stay has' an elevator and the chapel is on the first floor. The general rule is that all should receive Holy Communion in the chapel if they can conveniently do so. If the Sisters are so sick that they are obliged to miss Holy Mass, even though they are up and about their rooms or in the corridor, they may receive Holy Com-munion on the floor on which they li~'e. As to the elevator: if the Sisters use .it to go to'another floor for their meals, then they should use it likewise to go to the chapel to receive Holy Commu'nion. In general one may say that if going to the chapel for Holy Com-munion would lengthen the time for the Eucharistic fast, or would put ar~ additional strain upon a sick Sister who is not confined to her 269 NEW MEDITATION BOOKS Review [or Reh'gious bed, she may receive Holy Communion on the floor on which she lives. --26-- Is the practice of saying I000 Hall Marys on the Feast of the Annun-ciation ÷o be considered a superstition? Everything. will depend upon the motive a person has in re-peating the Hail Mary that often on the Feast of the Annunciation. If this is done simply out of love for Our Lady, there is nothing wrong with it, since, it is a laudhble act of devotion. ~If, on the other hand, the practice were based upon a ~purious ,revelation, or a sup-posed efficacy which it does not have of its own nature (that of intercessory prayer), then it might be superstitious. New Medi!:a!:ion Books Like St. Teresa of'Avila, many religious,need a meditation book for many years to help them in their prayer. Four such books, writ-ten as helps for contact with God in prayer, have recently been pub-lished or reprinted. The authors are a German Capuchin, an Ameri-can Jesuit in India, an American Benedictine, and a Hungarian bishop. The books vary in purpose, content, and form. Direct, ~arnest, Practical One of the books is the fourth volume of MEDITATIONS by Father Bernardine Goebel, O.F.M.Cap., translated by Father Berch- 'mans Bittle, O.F.M.Cap. Adapted for the use of the Friars Minor Capuchin, the direct, earnest, and practical reflections will help any follower of the Gospel. The present volume is for the'time from Trinity Sunday to the Twelfth Sunday biter Pentecost. The meditation for Sundays is usually on the Gospel of the.day. Some of the topics developed f6r the course of a week are the Eucharist, the Mass, faith, hope, char!W, and love of .neighbor. Each meditation begins with a brief sum-mary of the meditation followed by a brief introductory paragraph, develbps two points w.ith a consid,eration and*application, and ends with a prayer. (Province of St. Joseph, 1740 Mt. Elliott Ave., Detroit 7, Michigan, 1950. Pp. 264. $2.50.) Prodac~ of Missionarg Zeal From the 'mission.field ~f Ifidia comes MEDITATIONS FOR EVERY 270 " September, 1951 NEW MEDITA'FION BOOKS DAY by Rev. P. J. Sontag; S.J. It has recently been reprinted in an attractive two volume set. The first volume containin~ I87 medi-tations covers the first half of the liturgical year from Advent to Trinity Sunday. The second volume complete~ the year bringing the total number to 369. Most of the meditations are based on the life of Christ. Meditations on the Apostles Creed, the Our Father, the sacraments, on social justice and Catholic Action are included, as ¯ ycell as meditations for the First Fridays, the lit.urgical feasts, feasts of special saints, and over twenty meditations "honoring Mary. Though the meditations'were l~repared specifically for the l~iity, priests, seminarians, and all religious will find them belpful. Each meditation fias two or three (the. additional gives the account from Scripture) preludes and three ¯points which contain ample matter for reflection. For the colloquy, the author modestly hnd wisely con-fines himself to suggesting the person, Our Lord or a saint, to ad-dress. The set belongs to the Science and Culture Series and has a preface by the general editor, Joseph Husslein, S.J. (The Bruce Publishing Company, 400 N. Broadway, Mil,waukee 1, Wisc., 1950. Pp. I, xviii q- 476; II, ix q- 466. $10.00.) Goal ol: Monasticism Volume three completes THE.SCHOOL OF THE L, ORD'S SERVICE by, Rev. Bernard A. Sause, O.S.B. (author of "Bene, dicti~e Spirit-uality," REVIEW, X, 7). The set gives a meditation based on the Rule of St. Benedict for every day of the" year. The present volume for the ninth to the twelfth month contains the text of the Rule of St. Benedict and thirty meditations on ea'cb .of the foll~)wing four subjects: spirit of detachment: good zeal': practices, interpretations. and attitudes that have grown from the Rule: and intimate union with God. There is a bibliography and a composite index for the three volumes. Each meditation contains a carefully developed consideration, an examen for the day, and a practical application. The considerations are enriched by quotations, examples, and commehts ~arnered from Benedictine tradition, The sources are given after each meditation. The author's" development of zeal is especially noteworthy. He pre-sents the virtue of zeal in a concrete, appealing'manner by singling out for each day of the month a Benedictine monk, nun, or lay Brother who exemplified some aspect of zeal in his or her life. Not all of the exam, plats are canonized saints. The book deserves and 2'71 NEW MEDITATION BOOKS rewards a careful, prayerful reading. (St. Meinrad, Indiana: The. Grail, 1951.' Vol. iII, Pp. vi q- 575. $4.00.) Devotion and Inspiration Rt. Rev. Ottokar Proh~szka, bishop of Sz~kefeh~rvfir, who died on March 28, 1927, was an outstanding and saintly prelate and a gifted, prolific writer. His MEDITATIONS ON THE GOSPELS are brief, s.wift-moving reflections on the entire life of Our Lord. He presents a text from the New Testament, gives a few short reflections, and leaves preludes, affections, and colioquies to the exercitant. The meditations should be a source of devotion and inspiration to many. The author w!;ites in the introduction to his work: '"I am come that they may have life, and may have it more abundantly.' I wish to serve this purpose of Jesus at His Incarnation, and to that end I am sending this book out into the world. It is intended to assist in the development of the life of Cbrist within our souls . Christ is God Himself in human shape, and I have to adore Him, and delight in His sublime beauty, in the depth and unique quality of His Soul, in the powerful originality of His mind, in the charm which He diffuses and in the life which flows forth from Him. My soul hangs upon His lips and hearkens to His every word. I see God reflected in Him as in a mirror; I bow my head upon His bands and surrender my heart to Him. He is God's Instrument; He will form me and harmonize thd conflicting elements within me." The present Newman edition bad three volumes fin one. The authorized translation from the Hungarian is by Margaret de Pill. Father C. C. Martindale, S.J., has written the foreword. (Wes.t-minster, Maryland: The Newman Press, 1951. Pp.: I, xiv + 229; II, ix + 322; III, viii + 282. $5.50.) SPIRITUAL BOOK ASSOCIATES (381 Fourth Ave., New York 16, N.Y.) September Selection--R. Garrigou-Lagrange, O.P. Our Saviour and His Love for Us. $6.00. October Selection--Henri Petitot, O.P. The True Story of Saint Bernadette. (Cf. REVIEW, May '51, p. 161). $3.50. 272 ¯ 8ook Reviews THE HISTORY OF THE POPES. By Ludwlcj yon Pastor. Translated by E. F. Peeler. Vol. 36: Benedict XIV (1740-1758). Pp. 513; Vol. 37: Clement XIII (1758-1769). Pp. 4S8. B. Herder Book Co., St. Louis, Missouri. $5.00 per volume. This REVIEW (September, 1950) carried a notice of Volume 35 of the English Pastor, showing Pope Benedict XIV in the opening years of his pontificate working "with a pistol at his head," 'a weapon held by Catholic sovereigns demanding that he let them run the Church as well. ' It was particularly in m'eeting their concerted attack on the Society of ,lesus that Benedict XIV fought for his papal powers. Now Volume 36, the latter part of Benedict's pontificate, and 37, that of Clement XIII, come t6 hand, and their entire content is predominantly devoted to later phases of this titanic contest. Even so they bring the st.ory only to the end of the second last Act, and tfien break off while the~ translator works on the ddr~otternent. Will the Society, in the end, be suppressed? Will this regiment, of twenty-two thousand religious, in some forty provi,ces, 600 col-leges and over 1400 churches, be sacrificed? Read the next volume to foll~w shortly. To religious of both sexes, and members of whatever type of canonical organization, this story cannot but have deep and abiding interest. That it chanced to be the Ignatian Society against which the storm broke was because it was the "Swiss Guard" of the day, and the ruler of the Swiss Guard can expend his troops in battle, or order them back to the barracks to disband. Despite the faults and human weaknesses of the papacy's de-fenders, the story leaves them with the honorable distinction of. "canonical" death in the line of duty. Certain European monarchs were persuaded that the papacy had to be cut down to reasonable size. As the Minister Tanucci put it (37, 13) : "Certainly the primacy of the Pope was incontestable; he was the supreme head and centre of the Church; he had the right to summon a General Council, and he was infallible, but only when 15e made decisions in conjunction with the Bishops. But the Papacy in the form it had assumed in his day would have to. be abolished." 273 BOOK REVIEWS "The only way to treat the Pope was to . . . kiss his feet and bind his hands'~ .(28). So, under forms of exquisite politeness and courtly'deference, a violent strtiggle was waging. If the current tyranny of atheisti~ Commu, nism were being carried, on under the appearance of Catholic Leadership, if Marshal Stalin had his official minister at the Vatican to shape Catholic policy,.we could all the easier understand the high and mighty language of "unavoidable administrative necessity" that permeates these endless pages of eighteenth century despotism: It was proved with mathematical precision again and again that the mon-archs were but acting for the Church's good in withstanding the Pope, etc. Have we not heard these tunes being aired in our own day? Will it. be different in the twenty-second century, or the twenty-fifth? Details are all irrelevant; the contest wages still: evil has not prevailed, but it availeth much--GERALD ELLARD, S.J. THE LOVE OF GOD AND THE GROSS OF JESUS. By ÷he Rev. Regl-nald Garrigou-Lagrange, O.P. Transl~÷ed by Sisfer Je~n~e Marle, O.P. Volume Two. Pp. vi q- 461. B. Herder Book C;o., Sf. Louis, 1951. $~.00. This volume carries forward and completes Father Garrigou- Lag~ange's studies on divine love and the perplexing trials that are apt to befall souls fairly far advanced in the way of that love. Briefly this is the content of it. Part one deals with "crosses of the senses." These ar4 understood to be just what St. 3ohn of the Cross describes as "the night of sense," and hence here we ,have Fr. Garrigou-Lagrange's interpretation of that portion of St. 3ohn's doctrine. Correspondingly the second part is taken up with St. dohn's !'night of the spirit." Both sections, therefore, are concerned with what one might term the dark, distressing, disconsolate, phase of the mystical life. Part three is headed, "The Life of Union through desus and Mary." Among the themes considered are the inhabita-tion of the Blessed Trinity, the unity and sublimity of the apostolic life, the priesthood of Christ, His kingship, the Blessed Virgin Mary as a model of reparation, and St. 3oseph as a model of the hidden life and first among the saints. As parts one and two would com-fort'and strengthen one who is suffering, the rigors of the night of the soul, so this third part has much that is positively very magnificent and inspiring. The Three Ages of the Interior Life is expressly offere~l to the 274 September, 1951 BOOK REVIEWS public by Ft. Garrigou-Lagrange as a synthesis of this work and Christian Perfection and Contemplation (vol. I, v). Hence it shares in the merits and demerits of that larger and later work. These were discussed at length pro and con'in this REVIEW previously (Novem-ber, 19'49, pp. 297-317; March, 1950, 78-95). ' Since The Love of God and the Cross of Jesus was subsequently incprporated in The Three Ages and presented there in the form which the author now prefers, it seems rather surprising that it should be translated and published at this time. Except for scholars who wisl~ to see both studies, one who wants Fr. Garrigou- Lagrange's ideas on these matters should preferably seek them in the later and more definitiire work--AUGUSTINE G. ELLARD, S.J. THE GIFTS OF THE HOLY GHOST~ By John of St. Thomas. Trenslated fro~ the Latin by Dornin~c Hucjhes, O.P. With e Foreword by Walter Farrell, O.P. Pp. x -f- 293. Sheed end Ward, New York, 19SI. "$3.7S. Now Fr. Hughes has done, and in beautiful form, for English readers what Madame RaissaMaritain did a number of years ago for the French, that is, he has made a translation of the celebrated

Issue 3.3 of the Review for Religious, 1944. ; MAY 15, 19,44 ~Voi~UME,.III Ri VI, I W' FOR :i I LIGIO,,US .VoLuMEIII :" MAY 15, 1944 ~ NUMBER3 ° ONTENTS GOOD CONFESSIONS AND BETTI~R CONFESSIONS--r ~ 'Gerald Kelly, S.J.' ; . 145 THE-QUEgTION OF VOTING Edwin F. Healy, SIJ . 158 CONCERNING BOOKLETS . . . . . THE CARE OF SICK RELIGIOUS Adam C. Ellis. S.3 . " 1"67 WE SALUTE THEE. MARY'. MOTHER OF GODT William B. Fah~rty, S.3. " ' .,'175 WHO IS THIS RODRIGUEZ? Augustin~e Klaas, S.J. " " 181~ ,TWO HYMNS TO ~MARY" -F~ran¢is N. Korth.-S.J . . 1.92 COMMUNICATIONS .(On Retreats and Vocations) . : 198 BOOK REVIEWS~ (Edited by Clement DeMuth S.3.)-- The Man"from Rocca Sicca: Subdeaconship~ Masyk.noll Mission Let~ .tars: Cardinal Mercier's Conferences: Venerable Vincent Pallotti: "Con- " , ,else Catholic' Dictionary: Lourdes Interpreted by the Salve-Re~ina; Teaching Confraternity Classes: Publlc,Speaking . ! . . ~ ¯ . 204 DECISIONS OF THE HOLY SEE OF INTEREST TO" RELIGIOU~ ~210~ BOOKS -RECEIVED . 2110 QUESTIONS AND ANSWERS 2-1. Redecorating Stations of the Cross . x . '.;. ~ . . . : 212 22. Visit Required for Gfiining Indulgence . 23. Use of Standard Time for Eucharistic Fast . 213 "L24. Voting in Chapter Elections . 214' ' 25. ,Co~frat~rnity of Pil~rim~ " " 2"15 26. Religious Attending Motion Pictures ~. . . : . ". 215 bUR CONTRIBUTORS " ' " . '. ' REVIEW FOR RELIGIOUS, May, 1944: Vol. III, No. 3. PubliShed bbmon~hly: January. March, May, July, September; and November at the,~College, Press. _606 Harrison~Street, Topeka, .Kansas, by St. Mary's College, St. MarTs, Kansas, with' ecclesiastical approbation. E~tered as second class matter January 15, q9~2, at the Post Office, Topeka, Kansas, under'the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine~,Ellard, S.J., ~erald Kellyl S~.3,.~ Copyright, 1944, by Adam C. Ellis. Permission is hereby granted for quotations .6f reasonable length, provided due ~:redit be given this review and the author. Subscription price: 2 dollars a year. Printed in U. S.A Before writing to us, please consult notice on ins;de back cover. ood Con essions and Bet: :er Cont:essions Gerald Kelly, S.J. ~'~ELIGIOUS not infrequently exp.eo~ience a vague sense |'r~ of dissatisfaction with their conKssions. They must confess .weekly, generally at a certain time, even though they are not in the mood. At times they must make a rather hasty immediate preparation for confession. Their sins are usually "small sins"; in fact, it is often difficult to fodus on any really, definite sins to confess.A certdin 0 amount of routine seems unavoidable; yet routine confes-sions are strongly condemned by many spiritual writers. Finally, most religious have read or heard of the many advantages of frequent devotional confession, and the~. want to reap some of these fruits ~:or themselves. Yet, despite their holy desires, they sometimes fail to see any good effects of their confessions; they are even inclined to wonder if their confessions are not entirely fruitless. Very likely there is no absolute remedy for a sense of dissatisfaction in those who are striving for perfection. Some dissatisfaction is natural, even helpful. But this holy sense of dissatisfaction is different from discourag.ement, worry, or a vague feeling of uneasiness. As much as pos-sible, the dissatisfaction should be clearly defined, because only then can it be used constructively as a stepping stone to the attainment .of one's ideals. My purpose in the present article is to propose a few rules that may help religious to clafif.y any dissatisfaction they may feel with their confessions ~nd to give some defi-nite direction to their efforts for self-improvement. The" rules enunciate nothing new. No doubt most religious- 145 GERALD KELLY ,. Review for Religious know them well; yet I believe that some fail to apply them and that the results of not applying them .are a waste of effort, a lack Of perfect peace of mind, and sometimes dis-couragement. If all religious, from the novitiate onward, would observe these rules faithfully, they would be'much more satisfied, with their confessions and would reap many definite advantage~ from them. Four Rules In formulating these rules, and in commenting on them, I am limiting the subject to the devotional confession, as this is the type of confession that. religious most frequently make. Keeping this in mind--namely, that we are speaking only of the devotional confession--we can state the rules as follows: Rule I: Be sure to confess, at least ;n a 9eneral way, some real, subjective s;n that you have cerfainly comm;Hed. Rule 2: Have genu;ne, supernatural con÷r;÷;on, a÷ least ;mperfecf, for some s;n ;nclucled ;n your confess;on. Rule 3: Be willincj to accept and to perform anyjustly ;reposed penance. Rule 4: Try to sanctify yourself ÷hroucjh confess;on by cult;vaf;ng a more e~fecfive purpose of amendment. It may be well to call attention immediately to the decided, difference between the first three rifles andthe fourth rule. The first three express minimum essentials; the fourth .expresses an ideal. A penitent who observes the first three rules makes a good.confession; a penitent who keeps not only the first three, but also the fourth, makes a better confession. This is an important distinction. Our. ideal, of course, is to make the better confession; but there is a great deal of consolation and peace of mind in knowing that our confessions are good, even though they could be better. A good confession o~ devotion always produces some grace in the soul. 146 May, 1944 GOOD'CONFESSIONS AND BETTER CON~ESSIONS A GOOD. CONFESSION It would be a wise policy .fob every religious to have a two-fold aim in making hisconfessions: first, to make a 9ood confession by fulfilling all minimum essentials; and °secondly, to make his confession even better by the use of some practicable plan for applying the fourth rule. In keeping with this two-fold aim, I am dividing the remain-der of this article into two parts, which treat respectively of a 9ood confession and a betterconfession. Confession of Sins On the part of the penil~ent, three things are requirgd for the reception of the Sacrament of Penance; confession of sins, contrition, and satisfaction. The first of our rules enunciates the minimum essentials for thd first of these acts. It is certainly not difficult for anyone to fulfill this rule in a d~votional confession. It is sufficient to confess any or all of the venial sins comm.iyted since, the last con-fession, or any mortal sin or venial sin of one's past life: A penitent can even fulfill this rule by alv~ays confessing the same sin from his past life: for example, he once culpably missed Ma~s on Sunday, and since, then, in his devotional confessions, he never mentions anything specifically but that one sin. "There's nothing special since my. last confes-. sion, Father,-" he says week aftgr week,. "but in my past life I once missed Mass through my own fault." Finally, the penitent does not have to do even as much as that in a devo-tional ~onfession. It dan b~ sufficient if he simply includes his sins in a general way: for example: "There's nothing special since my last confession, but I want to include all the sins of my life." ,The repetition, week after week, of the same sin of the past life, without confessing any new matter, is not, of course, the ideal. Nor is it the ideal to make a merely gen- 147 GERALD KELLY Review for Religious~ eral accusation. Yet such accuations are, strictly speaking, sufficient in a devotional confession, provided the.penitent has the requisite contrition--as will be explained in the comments on-the second rule.1 I have referred to such accusations, not to encourage their use, but simply to indi-care how easy it.is to live up to the demands of the first rule. Despite the fact that it is comparatively easy to.observe the first rule, it is also possible for well-meaning penitents-- even religious--to violate it and to make unintentionally fruitless~ confessions. Perhaps a few sample confessions-- entirely fictitious, of course--will serve to illustrate what I- mean. A religious is preparing for confession. To him, as he examines his conscience, the past week looks.biack enough. On Sunday, when he,assisted at Mass he had certainly done everything that the Church requires for the complete ful-fillment of the obligation. Yet he had been no seraph at Mass; he could surely have assisted more.devoutly. On Monday, he had felt a strong inspiration of grace to pass up the butter at one meal: and on Tuesday he had felt an equally strong inspiration to spend a half-h0ur of his free time before the Blessed Sacrament. He had neglected both these divine:"invitations. Finally, despite the fact-that his rule ordered that all. should make their beds before the morning meditation, he had three times ~put off this dis-tasteful action until after breakfast. Of course, 1~is insti-tute states explicitly that merely disciplinary °rules, not involving the vows, do not bind under pain of sin; liuf 1The unnecessary use of the merely generic accusation, without mentioning anything in particular (e.g. "There's nothing special since my last confession,. Father; but I want to include in this confession all the sins of my life"), is particularly to be dis-couraged. By reason of a more or less general custom iri the Church, penitents who make devotional confessions are expected to mention some particular kind of sin, either from their past life or conimitted since their last confession. ~For the benefit of students of theology who might read this article, let me say that in speaking of the confession of devotion I use the words "fruitless" and "invalid" indiscriminately. The valid devotional confession must, I believe, be fruitful. 148 Ma~l, 1944 GOOD CONFESSIONS AND BETTER CONFESSIONS this, he tells himself, is no excuse for him. He enters the confessional and accuses himself as follows: "Since my last confession I was negligent in my prayers; I was ungrateful to God; and I was disobedient. That's all I can remember, Father." Another religious] in preparing for confession, note~ that he has often felt strong resentment against someone who had offended him; that he has 10ad many distractions during meditation; and that 6n one occasion he made a re-mark that hurt someone's feelings. He might note also that the feelings and distractions were not voluntary find that the offending remark was unintentional; yet these excuses do not occur to him. He confesses as follows: "Since my l'ast confession I was uncharitable in thought and speech and was distracted in my prayers. That'll be all, Father." A third religious has had a really trying time of it since his last confession. He has been literally besieged by a strong temptation to impurity of thought; in fact, the temptation has been so strong that he really does not know how he stands before God. He decides to go to confession "just~to be safe." In confession he says: '.'I had a very strong temptation against purity, and I want to accuse my-self in ~o far as I am guilty before God. Th~re's r~othing else bothering me, Father." I have chosen these three fictitious confessions because ."they illustrate defects which, thot~gh very likely uncom-mon, could make a.confession unintentionally fruitless. In the first confession, only imperfections,, not real sins, were confessed. In th~ second confession,, the things mentioned might have been sins, but there was no subjectioe guilt; the uncharitable feelings and distracting thoughts were invol-untary, the offending remark was unintentional. In the third confession there was no certain matter: the penitent may have been guilty of mortal or venial sin, but he may 1,49 GERALD KELLY Review for Religious have committed no sin.at all. All of these confessions are at least probably defective. Yet all could be saved from fruitlessness by the intelligent use of a concluding accusation such as "I include in this confession all the sins of my life"; "I want to include all the sins of my past life"; "For these, and fdr all the sins of my life, especially for . . ., I ask pardon from almighty. God and penance and absolution from you, Father." It is true that accusations like these can become purely mechani-cal and practically meaningless, yet they are infinitely bet-ter than such conclusions as: "That's all I remember"-- which adds nothihg to the confession.; "That'll be all,"-- which sounds like a person burring groceries ; -and so forth. It is hardly advisable to force religious to make subtle dis-tinctions between imperfections and venial sins; but it surely is advisable for all penitents who habi'tu'ally commit only small sins to have some concluding accusation which covers up a.possible insufficiency of matter in their con-fessions. " As I said, these confessions are purely fictitious. If they occurred in real life, a confessor would generally note the.deficiency and ask a question or two that would save the confessions from invalidity. Yet this might not always be ,the case; and penitents should be tiained to make goo.d confesiions independently of questions by the confessor. Contrition The second rule givei the minimum essential for con-trition in the devdtional confession. Here again, it is important to distinguish between the ideal and the essential. Of all the acts of the ,penitent, contrition is the most important; and everyone's ideal should be to have a pro-- found and effective contrition. Yet the confession can be good, even though contrition be far from the ideal. The 150 May, 1944 GOOD CONFESSIONS AND BETTER CONFESSIONS ideal, even in a devotional confession, is perfect contrition; yet imperfect suffices. The ideal is that the contrition extend to all.sins confessed: yet it~ is sufficient if the contri-tion applies to any sin included in the confession.8 The ideal is that contrition be deeply moving, like Magdalen's; yet it is sufficient if the contrition be as unemotional as paying the rent. Important though it is, it is not extremely difficult, to haye sufficient contrition for a fruitful devotional confes-sion. A penitent who has once committed a mortal sin, has repented of it, and now includes that sin in his confes-sion, either by mentioning it by name or by including it in a. general accusation, may take it for granted that he has sufficient contrition if he continues in his good resolve to avoid all mortal sin. A penitent who has committed a delil~erate venial sin in the past and who now includes that sin in his confession, either specifically, or at least in his gen- . eral accusation, ha~ sufficient contrition if he renews his good resolve to avoid that sin in future. Even a .penitent who includes only the "smaller" venial.sins in his confes-sionmthe semi-deliberate sins, as they are sometimes called--has sufficient contrition, if he is sincerely resolved to try to do better in some way, for example by eliminating one kind of sin or a certain class of sins, or even by reducing the: number of his small sins. We generally speak of contrition for sin as if it were one simple act. In reality it seems to involve a rather com-plicated process. It would not be worth our while, in a, aWhen I say that it-is sufficient if the contrition applies to only one of the gins confessed, I mean that this is enough for the absolution and the reception of grace through the sacrament. This does not mean that all the other venial sins are for-given. Sins for which there is no repentance at all ar~ not forgiven either in con-fession or outside of confession. For example, a penitent who has committed two venial sins, has true sorrow for one, but no iorrow for the other, would receive grace through the sacrament but not forgiveness for the one unrepented sin. His confession would be fruitful, but it could be more fruitful. 151 GERALD KELLY Reoietu for Religious pratti.c.al article of this nature, to go deeply into this proc-essl " But it may be useful to indicate here that, in making aft. act of contrition, a penitent should pay particular atten-tibn to two dements of the psychological process: namely, to motivation .and to purpose, of amendment. If these two elements are present, one may safely assume that an act of contrition is good; if either one is 1~icking, there is no real cogtntion. ¯ Motivation is not contrition, but it. is a necessary pre-lude td it. The sinner must realize the evil of his acts before he can truly repent Of them. And he must see this evil ~hrough the eyes of faith if his contrition, whether in or out of confession, is to be supernatural and effective. As we know, faith supplies us with a variety of motives f0r.repen~ance, some more perfect than others. It shows Us sin as contrary to the will of God and therefore some-thingagainst God's infinite holiness and goodness; it shows Us: the Son of God suffering on the Cross for our sins; it reveals sin as ingratitude to God~ o.ur.supreme.benefactor; it tells us of theo richness of heaven, of the terrible fate of hell, of the punishmen.ts of pu.rgatory, and of the temporal purlishments for sin in this life. All penitents shOuld keep in mind that the motive for their contrition should be applicable to the sins for which they wish to be sorry. In particular, it is necessary for those who Want to make an act of contrition for venial sins to remember that not all motives that apply to mortal sins are applic~ible to venial sins. Despite the fact that many books speak of venial sins in the most thunderofis terms, venial sin js not mbr~al sin. Mortal sin destroys the likeness of God in the soul; venial sin dods nbtt Mortal sin breaks the l~0nd.gf friendship between the soul and God; venial sin does not. Mortal sin is deserving of hell; venial sin.is not. In recalling these differences I am not trying to 'belittle Ma~l, 1944 GOOD CONFESSIO~IS AND BETTER CONFESSIONS venial sin. I simply insist on the necessity 9f seeing such sins in their true perspective in order to elicit a genuine act of contrition for them. It is only by stretching words far beyond their obvious connotation that one can make an act of contrition for venial sin "because of the fear of hell." This motive is applicable only in a roundabout way: for example, because venial sins may lead to mortal sin,. which is deserving of hell. On the other hand, there are many motives which do apply directly to v~nial sir/s, even to thd smallest of them. Venial sins are contrary to God's holy will; they defeat His wise plans for our sanctification and for our attainment of a certain degree of heavenly glory; they manifest a failure to appreciate His gifts; they are a shabby return fdr what our Lord did for us; they are deserving of some punishment in this life or in purgatory. It would be well for those who make devotional confes-sions to meditate occasionally, especially during the time of retreat, on motives such as these so that they can briefly and intelligently recall appropriate motives when preparing for confession. From the point of view of motivation, therefore, it is perhaps easier to make an act of contrition for mortal sin than it is for venial sin. At least it is easier to see the evil of mortal sin. As for the purpose of amendment, less is required for venial sins than for mortal sin. No matter what mortal sins a penitent has committed, he has not sufficient contrition unless his purpose of amendment extends to all mortal sins. He must will to avoid all mo]:tal sins in the future. Thus, the ordinary definition of a purpose of amendment as "a firm purpose to sin no more" applies quite literally to mor-tal sins. But this does not seem to be strictly necessary with regard tovenial sins. In facL.with regard to all the smaller sins. taken together, it is hardly possible. Rather, in the 153 GERALD KELLY Review for Religious case of sorrow for venial sins, the essential thing is the sincere will to do better. This distinction between mortal and venial sins, with respect to purpose of amendment, is based on the ft~nda-mental difference between these two kinds of sin. Mortal sin, of its nature, implies a rejection of God's friendship; hence one cannot will to gain or continue in God's friend-ship unless he intends to try to avoid all mortal sin, with-out exception. But one who commits only venial sins is already a friend of God; and this friendship admits of many degrees and of continuous growth. There is no con-tradiction in willing to a~coid some venial sins, but not others, or in willing to reduce the total number of one's venial sins, without proposing to avoid venial sin entirely. _ Satisfaction The third rule enunciates' the minimum essential for the third act of the penitent--satisfaction. I stated this rule ¯ merely for the sake of~omplete.ne~s. The rule itself hardly requires comment or explanation, except perhaps to remark --what is probably obvious--that there is a difference between willingness to accept a penance and the actual per- ' formance of the penance. The willingness is required for the validity of the confession; without this disposition a confession would not be good. But the actual perform-ance of the penance does not pertain to the essence of the Sacrament but only to the integrity of it. A BETTER CONFESSION The first three rules, as I said, express the minimum essentials of a fruitful confession. All who make a devo-tional confession, even religious, should make it their first aim t6 keep those rules. But religious, in particular, should not be content with that. Their aim should be to ,make 154 May, 1944 '" GOOD" CONFESSIONS AND BETTER CONFESSIONS their confessions better, especially througl'i the observance of the fourth rule. ¯ Books and articles on confession offer many suggestions for improving our confessions. I .should like to suggest ¯ here merely one workal~le plan for.using confession as an instrument 6f self-improvement; and I think I can accom-plish my purpose better by an example .than by a long dis-cussion. A religious is. making his annual retreat. In surveying the past year he notices that he has committed many small sins. He.wants to correct th~se, and in particular he wants ¯ to correct two habitual~.faults: uncharitable -speech and small sins against poverty. He, determines:what mearis.he willtake to'avoidthese fatilts, and he makes his resolutions accordingly. When his program:is .all prepared, he sud: denly re.alizes,- with a.twing~ of conscience, that he has made :such resolutions in previous refreats and that in a very sh6rt ¯ time they were either badly mutilated or completely ignored. He knows that during the retiea~ hehada sincere.purpose ¯ of amendment; what helacked was something .to sustain that purpose of amendment thiough the year .follow~i.ng the retreat. . Confronted with the vexing problem of an unsustained pubpose of amendment, thereligious decides to solve it.by effecting a union betweenhis retreat .resolutions and.his weekly confeshions Of the coming year; : :.: ¯ .'. The retreat ends; the daysgo by till it is time for.the weekly confession." . In examining his conscience, the rdi-gious looks first .to ~his retreat resolutions. He has kept them this week. He thanks God for this, renews his good resolutibn and, having finished his examination of con-science, he confesses as follows" "Since my last confession ¯ have ' I accuse myself of these and ot: all the other sins of my life, especially uncharitable speech and sins 155 GERALD K~LLY Reoiew for Religio~e against poverty." Another week goes by, with the same results. The "examination of conscience and the accusation of the two special kinds of sin are made in.the same way. In the third week, there is a weakening. Before confession the religious recalls the motives for avoiding these sins, asks pardon for his falls, and renews his good resolution. In confession he accuses himself as follows: "Since my last confession I was uncharitable in speech twice and committed one small sin against poverty. In my annual retreat I determined to cor-rect these faults, and I want to ask pardon for them now and to renew my purpose of amendment. I include in this confession all the sins of my life." Enough for the example. In giving it I do not mean ¯ that evdrything must be taken literally. Ten penitents might follow the same general plan, yet use ten slightly differing methods in applying it. The important thing is the general plannthe linking of the retreat resolutions .with the subsequent confessions. The plan that I have suggested may not-be suitable to all; but, in the absence of a better . one, it is worth trying. It offers definite help along the lines 'of motivation and of concentrated effort at amendment of faults. Retreat is a time of great grace; seldom Will our motivation be nobler .or.more clearly perceived. Any plan which wili continually recall that motivation must be profitable. And I think it is a truismthat in the spiritual life, whether on the nega-tive ok the positive side, there must be some concentration of effort. We cannot rid ourselves of all faults at once;. we cannot acquire all virtues at once. I iealize that this plan involves "monotony"; but I do, not know of any plan for spiritual progress that'does not involve some "monotony." If more variety is really .required, the objectives can b'e changed occasionally, for ¯ 156 " Ma~l, 1944 GOOD CONFESSIONS AND BETTER COlqFESSIOBIS instance, from monthly recollection to monthly recollec-tion: but I think it is important .that we should never get away entirely from our retreat program unless we are faced with entirely new difficulties that demand our undivided attention. Some may object that the plan is too "negative." To this I can answer only that confession.is sfipposed to deal with the "negative" side of our lives and that I have not proposed this plan as a complete enunciation of our spir-itual ideals. And I might add that, if used perseveringly, the plan is very positive in its results. It makes for a great increase of grace through the Sacrament, for increasing purity of conscience, and, incidentally, for helpful spiritual direction by the confessor. MARIAN LIBRARY Some time ago plans were formulated for the organization of a Marian Library at the University of Dayton. The purpose of the project is to collect all known books on the Blessed Virgin, thus honoring Mary, Patroness of the United States, and establishing a center of research on Marlology in this country. If~ you wish to help in the project or wish further information concerning it, write to: Father Law-fence Monheim, S.M., Director, Marian Library', University of Dayton, Dayton 9, Ohio. BROTHER RICHARD PAMPURI Brother Richard Pampuri was a physician and surgeon, a member of the Hos-pitaller Order of St. John of God, who died in 1930, at the early age of thirty-two. The Brothers of St. John of God now publish a small pamphlet containing a sketch of Brother Pampuri's life and some vocational information about their order. For further information apply to: Rev. Brother Master of Novices, Brothers of St. John. of God, 2445 South Western Avenue, Los. Angeles 7, California. PLEASE~Somo subscribers have not yet sent us their Postal Zone numbers. If yours is not on the wrapper of your copy, will you please send it? ,. 157 The Question ot: V0t:ing Edwin F. Healy, S.J. 44| N WHAT ways may a citizen help in maintaining .a genuine democracy?" asks a Civics' Catechism; and, in the answer, first place is given to "voting at elec-tions." The reason for thus stressing the .importance of voting is ~asily understood when one realizes that the bal-lot can fashion the whole superstructure of our govern-ment. The justice of our laws and the effective and impa.rtial administering of them depend upon those who elect to office our legislators and our administrators. Responsibility for the quality of our government thus lies, to a large extent, in the hands 0f our "voters. The citizens of a nation have the obligation of pro-. m0ting the general welfare of their country. This obliga- ¯ tion is one ot? legal justice. BU( what exactly is legal jus-tice? Legal justice is a virtue which inclines citizens to render to their community what is its due. Men are intended by nature, not to live as hermits, but 'to dwell ' togetl~er in groups or communities. Living in groups, they enjoy many benefits. They are thus aided in developing themselves spiritually and intellectually. ~ They thus par-ticipate in the joys of varied companionship. They feel the protective strength of large numbers bound together for a common purpose. They Share in the improvements made possible by the industry and ingenuity of their associates. They have access to~ commddities, forms of XFather Healy wrote this article at our request. It seemed to us that ~uch an article. might be necessary, or at least very useful, at this time. During election year teach-ers are frequently asked questions about the duty of voting, and religious themsel~,es face the personal problem of judging the utility of their voting and their duty to do so. We believe that in some places ecclesiastical superiors" give specific instructions concerning the fulfillment of this duty. In the absence of such particular guidance, religious should find Father Healy's general explanation helpful.reED. 158 THt~ QUESTION OF VOTING entertainment, facilities for travel, and so forth, whic.h would be undreamed of if all were recluses. All this is just as nature intended it. Human society, then," is a natural institution and it,has certain claims on the members of the community. As Pope Leo-XIII wrote in his encyclical Christian Democracg, ".No one lives in a community only for his personal advantage. He lives for the common good as well." A country, a State, or a city, has the right to ¯ deman'd of its citizens whatever is, necessary to promote the general welfare. A citizen, therefore, must fulfill the duties which correspond vcith these rights of the community. The virtue which inclines citizens to live up to these obligations is calle~d legal justice. Legal justice, for example, prompts one to defend.his country, even though this involves facing the devastating gun-fire of the enemy. Legal justice dis-poses citizens to observe the just laws of their State, to con-tribute a fair. share to the.financial support Of the govern-ment. It is legal justice, too, which imposes on citizens the duty of p.romoting the common good by means of intel-ligent voting. The common welfare is greatly furthered by the con-scientious use of the ballot. Member.s. of a community.,' then, should reflect upon the vital importance of exerc!sing this power that is given them by virtue of their citizenship. Intelligent, competent, honest leade~rs are needed by our country. This fact is brought home to us when we realize that our public officials manage, not only political affairs, but matters which may intimately affect the religious activi- " ties, the educational system, and the whole social and indus-. trial life of a city, or State, dr country. A communistic governor or president, for example, could accomplish much towards u~dermining our democracy. A militantly bigoted mayor could do much harm to the Church. Judges who 159 EDWIN F. HEAL¥ are guided by a false philosophy will injure the community in which they live~ One can, therefore, readily understand how much is involved in the selection of those who conduct the public business of our country. It is regrettable that, in spite of its importance, not all who are entitled to the ballot exercise this privilege. It has been estimated that as many as one half ofthose who were .eligible to vote have absented themselves from the polls in some election§ of the past. This was true ev.en in impor- .tant presidential elections. In elections of less general inter-est it has happened that only about one-fourth of the elig-~ ible voters appeared at the polls. Moreover, in primary elections, which select the candidates for o~ce, this apathy in public affairs is often far more pronounced. Such indif-ference ¯ to matters which concern the common welfare encourages corruption in our government. Many of those emp~owered to vote fail to do so because of laziness, or because of some slight inconvenience Which is involved in their particular case~ It requires fair weather to lure some citizens to the polls. Others refuse to vote because they are dissatisfied with the choice of candidates offered by our political parties. Others, again, feel the futility of trying to-defeat one who' is supported by a powerful, well-organized political machine. Often enough citizens excuse themselves from their duty of ~roting on the assumption ¯ that their single ballot will make little difference in the final o results. Although it is possible that one vote may change :the outcome of an election, one must admit that this is highly improbable. Let us suppose, however, that thou-sands of uprightcitizens were to excuie themselves from voting on the plea that "My vote won't matter".--cou,ld not the resulting loss to the desirable candidate easily bring about his defeat? This point should be remembered-by those who honestly desire to fulfill-their civic duty.¯ At 160 May, 1944 TNE QUESTION OF VOTING times, moreover; one is inclined to forget that his failure to east a vote will, in many cases, be equivalent to casting a Vote in favor of a candidate who will harm the public welfare. Althougl~ the common good can be advanced so much by the honest voting of the members of the community, there are a great many cases ~where the choice made at the polls is not dictated by conscience. Not a few of our citi-zens, it is said, sell their votes to the highest bidder. Besides this, there are no doubt many thousands who write their ballots according to the instructions which they have received from some ward boss who has befriended them in one manner or another. A.petty politician obtains votes for his candidate in various ways. He procures jobs on the city payroll for certain ones who will be able to influence the opinion of many acquaintances. He protects Others who are running a business which is forbidden by the law. He "arranges" matters with a friendly judge for thosewho have been arrested for violating minor city ordinances. At election time a dollar here and .a few dollars there buy va!u-able votes. Vo~es which are delivered to the ward boss because of a favor .received do not represent the genuine preference of the v6ters for the candidates selected. They represent merely the preference 6f a single individual, namely, that of the petty politician who has gained control over these votes. Frequently enough the ward boss is quite dishonest. Biibery, lying, injustice are common tools by which he "gets results."~ He has but one choice in any election' and that choice is the candidate that has 'been selected by his political party. Be that candidate good or bad, the ward boss will support him by every means available. We can re.adi!y understand, therefore, that the ward boss's choice may turn out to be one which will be quite injurious to the ¯ ¯ 161 EDWIN F. I-ii~gi.~ :" '/tevie~o ¢or. i~et.,'gio,,s~ go~d of the community. If we recall to. mind the thou-sand~ of those whose purchased votes are merely the rubber-stamped selection of some w~lrd boss, we shall realize what an unfair advantage an unscrupulous candidate may have over one who is honest. Thousands of voters, it appears, are influenced at the polls by one c0nsideration:."What immediate advantage will this'person's election, bring to me?" They seem never to give thought to the effect which the candidate's victory may have on the State or country as a whole. They focus. their attention on some petty benefit which they them-selves will receive. Ordinarily the major consideration for them i~ the question of jobs. Many of those who are employed by the ~idministration which is in power vote for that administration's candidate as insurance against the. iossof their.jobs. They realize that, if the candidate of another p~rty is elected, in all probability he will replace then~ with those who have proved their political allegiance .to him. Th~ere is; of course, no fault to be foun~l with men anal' wom~n-Who endeavor to protect themselves against the loss of their jobs, but it should be evident that .such Pr0.tectiOia .mustnot betheir primary consideration. It should not inteifere Wi~h the fulfilment of.~ their duty .to p.".r0mote thi~: ~0mmon good: Hence;" if.:a 'certain candidate is unfit .for o~ce, he sh0uld: not be. Voted for, no~ matter what patter loyalty might dictate. . " -~ . ¯ . :- . An0~her"~ype 6f citizeri~ ~hat concerns. .us- :in this queso: tion is the one who a~cepts his duty of voting very lightly. Hema~r be an Upright and an intelligent'pe.rson. He may .be irreproachably honest in all his de.alings.with his neigh-boi. He may be a generous contributor to charitable insti-tutioiii. But he fails to do his sha~e in the task of electing competent public officers. With men 0f this type, there is .no pretence ~t making a serious effort to !~arn the qUalifi- 162 Ma~t, ~19 4 4 THE QUESTION*OF.~ VOTING cations:of the candidates listed on the.ballot. They kno~" little of the good qualities or of the bad ones of those: who are running for office. They may .base their opinion of the candidate on such superficial points as that of a winning personality, a magic voice, social standing, the nationality ~ of his parents, and so forth. They form snap judgmentSOf the candidate's ability and do not b~ther, to investigate the soundness of their conclusions. They accept a party plat-form at the value given it by its defenders'and refuse ~to read the arguments of its opponents. " When one recalls, then, the large number of those who are guided in voting by unfair influences and by superficial considerations, the importance of the honest, educated, conscientious voter becomes apparent. " Consequently, it.:is not too much tO expect that especially th6se whoare ¯ blessed with sound 'Christian. training and with at:,least average intellectual gifts employ these benefits' at election time to promote the common good. They should ex~rcise 'all the influence in their power to protect the less fortunate, who are being.exploited by unsciupulous political .bosses. From what has beenexplained above,-it is' deaf,.then, that ci(i'zens~ are obliged :in conscience to, fulfill ~the"du'ty 6f voting. Is this 6bligation a serious one? .Yes, it is, ff0n~e.'-s vote will probably defeata candidate for.office who -would bring? graveharm :to the. comi-fi:unity. A very indompetent. person~ for example,. or-one who'is strongly anti-religio~s~ wouldbe such a candidate. Ordinarily,,however, in this country,' this condition is not verified, .and so the duty to vote is, not grave. Moreover, there is no obligation at :all - ¯ , to vote: (a). if I am certain that my vote would have no effect on the final results of the election; or (b) if ~¢6ting -. would prove seriously'inconvenient or gravely injurious to me. Hence, ,if I were quite sick, and going to the polls would increase my illness, I should be excused from the 163 EDWIN F. HEALY . " Review f.or Religiou~ duty of voting. Even though one's vote would clearly riot affect the course of an election, nevertheless, it is preferable that one go to the polls anyway, in order to give to others the g6od example of taking interest in civic affairs. This, of'course, applies, particularly to persons of authority, whose actions are a guide to many. Besides, my vote is not altogether useless, even if my candidate has no chance of winn';ng the offce, for his. prestige will be increased by each additional vote which he receives. With reference to the duty ofv0ting it should be noted that one' is obliged to vote bonestl~l, that is, he must be guided in his choice of candidate by his genuine desire tO furthe~ the common, welfare. He must select the candidate wh~ is bes~ fitted for the office. The one voted for must l~e qualified to carry .out the requirements of the position sought. It may be that a man is morally blameless, but if he 'is inefficient, inexperienced, dr poorly gifted intellec-tually; his election .would. not be to the best interests of the community. Moreover, one must vote intelligently. He must make sure that he does not waste his vote. A vote is wasted if the ballot is not marked in accordance with the directions given, because such a ballot will be discarded without being counted. An erasure, or blots, or blurs, or -some sign that may be interpreted as a distinguishing, re.ark, . can invalidate the ballot. Writing in ink, instead of pen-cil, marking an "X" outside the prescri.bed box or circle, voting for several candidates for an office when only one may be selected--these are some of the ways in which one can waste his ballot. Not infrequently it happens that the shortcomings of a candidate for some public office are reviewed in detail in newspapers and magazines. The charges made-against candidates by a news organ of an opposing political party are at times very damaging. What is to be said of the moral- 164 Ma~ , 1944 THE QUESTION OF VOTING ity of the practice of exposing the faults and errors of one who is running for a public office~ To call attention to the mistakes and misdeeds ofthe candidates can be a service to the community. The men and women who are seeking publicoffice are thus revealed in their true light, and so the voters are able to judge whether or not the election of such candidates would prove to .be injurious to the common welfare. It is, of course, forbidden to exaggerate a candi-date's deficiencies or to make slanderous statements about him.However, it is altogether licit to mention certain facts in his life: faults, past crimes, evidences of favoritism, dangerous tendencies, examples of inefficiency, ignorance, bigotry, dishonesty, and so forth, when these are of a pub-lic nature. Even hidden crimes or defects may be pub-lished, if these render the candidate unfit for such an office. The reason is dear. Candidates give up their right to keep secret what the common good requires to be known about them. Moreover, those who hold public positions can be said tacitly to consent to the open scrutiny .of their official acts. They are, after all, but the agents of their constitu-ents; hence those whom they represent have the right to demand an acc6unt of their official conduct. The realiza-tion that their actions will thus be analyzed in newspaper and magazine may perhaps exercise a restraining influence against violations of duty. Since, then, writers are allowed. publicly to review the faults and misdeeds of candidates for office, such articles of theirs may be' read without scruple. Not many years ago a certain socialist urged that all nuns be deprived of the right to vote. The argument adduced to justify this recommendation was, we believe, that such women have no interest in civic affairs. In reply to this suggestion it should be made clear that religious men and women, as a rule, have very much at heart the common welfare. Moreover, their interest is not merely an aca- 165 EDWIN F. HEALY demic one, for by their daily lives of prayer and sacrifice and good example they greatly benefit the community in which they live. Because they love their country and ever seek its best interests, they are eager to have only candidates of ability and integrity elected to office. They cast their votes in accord with the dictates of their conscience. Who would deny that their choice at the polls is as carefully considered and as intelligently weighed as that of the average citizen? CONCERNING BOOKLETS The Congregation of Holy Cross is publishing a revised edition ofDirections for Nooitiates of the Congregation of Holy Cross, written in 1895 by the saintly Father Gilbert Francais, Superior General of th~ Congregation from 1893 to 1926. The book contains a simple, fervent set of instructions designed to help novices in the various exercises of the novitiate. Though the book is really the Family Bool~ of the Congregation of Holy Cross, masters and mistresses of novices of other in-stitutes should find it useful. Paper-bound: 182 pages; $I.00. Published by The Ave Maria Press, Notre Dame, Indiana. The Holy Cross Brothers publish a very attractive and informative booklet en-titled Holy.Cross Brothers. This booklet may well be held up as a model of clear, simple, verbal instruction on the life of a Brother and of the apt use of photographs to illustrati the text. The Brothers will send a copy to any priest or religious who is interested. ~Write to: Director of Vocations, Sacred Heart ,luniorate, Watertown, Wisconsin; or tb: Direcior of Vocations, St. 2oseph ,luniorate, Valatie, New York. Similar to the booklet on Holy. Cross Brothers is anew brochure, Jesuit Life, prepared by the' Jesuits of the Missouri Province. This province comprizes Colo-rado, Illinois (south and west of Springfield), Iowa, Kansas, Minnesota, Missouri, N. ebrask~, North Dakota, Oklahoma, South Dakota, Wisconsin, and Wyoming. Residents of this territory mas; secure copies bf Jesuit Life free by applying to: Reverend Father Provincial, 4511 West Pine Blvd., St. Louis 8, Missouri. An Army of Peace is the title of an unusual historical pamphlet--"The Story Of the Sisters of Loretto at the Foot of the Cross as told by Modern Youth." This pamphlet was originally planned and written by the American History Class, Loretto Academy, Kansas City_,. Missouri. "1941. Two years later it was revised by the students of Loretto Heights College, Loretto, Colorado. The illustrations (very "cute"--if you don't mind the word) are the combined work of students of Web-ster College, Webster Groves, Missouri. 48 pages. 10 cents each; 11 for $1.00; 50 for $4.25; 100 for $8.00. Order from: Loretto Heights College, Loretto, Colorado~ 166 The C~re 0t: ~ick Religious Adam C. Ellis, S.J. BECAUSE of the regularity of their lives, their simple but wholesome diet, and the peaci~ of mind resulting from serwng God, rehg,ous usua.lly enjoy remark-ably .good health. It ~s mewtable; however, that there be some sick rehg~ous. These should be looked upon.as bles-sings in a community, and they shoulld be given proper care, both physical and spiritual, according to the letter and the spirit of. ecclesiastical legislation. . Phgsicat Careof the Sick ¯ The Code of Canon Law contains nip specific legislation regarding the physical care of. the sick. This is provided for ¯ in ~he constitutions of individual lnst~tutes, ~which in ~turn are based upon the. provisions laid down ~n the Normae issued by the Sacred Congregation of Bi,~hops and Regulars, June 28, 1901. We may, therefore,' tal[e these latter as.the .basis for our remarks:. ¯ . ¯ Art. 183 requires that each religious, house,., as 4:ar.as. possible, shall have a special place for an in~, rmarg. Though it is impracticable in a small communit~ to reserve aplat~ in the :house for occasional sick members, it is customary-to have a well-eqmpped ~nfirmary ~n the motherhouse, ~n the novitiate, in the house of studies, as w~ell as in all larger communities. These places should b~e kept bright and cheery, ~vithout, however, introducin~ luxuries not in keeping with '.religious poverty. - Art. 184 states that one or more re'embers of the com-mun~ tg, should be set aside for the care ]of the sick. These persons should be endou~ed u~itb all tb le qualities necessar~l 167 /~DAM C. I~.LLI$ Review for.Religio~s f~r the proper fulfillment of their office, and should be -noteworthg fo~ their Fraternal charitg. It is their dutg, under, the direction of superiors, to provide For atl.the necessities of their sick charges, with regard to nourishment and other remedies. In modern times no religious institute should find. any difficulty in having one or more of its members trained as .professional nurses. Many of our Catholic hospitals have training schools for nurses, and religious are always wel-come to go there for training in a religious atmosphere. Every large infirmary in a religious house should have its own diet kitchen in which the special dishes required for the si~k may be carefully prepared either by the religious-nurse in charge or by an assistant. We may remark here in passing that it is not contrary to common life to give a special diet in the community refectory to those religious who need it, ~ven though they are well enough to carry on their work. In many com-munities it is customary to l~ave a special table in the refec-to. ry for those who are on diet, thus saving unnecessary steps for those who serve at table. Art. 185 tells that when necessar!l a doctor should be called, and his prescriptions should be FaithFullg carried out. All things considered, the community doctor should be chosen by reason of his understanding of the nature of the religious life in general and of the special work performed by the community in particular. Then he will know more readily the circumstances Of his patient, and will not be inclined to prescribe extraordinary remedies which are . usually available only to the wealthy. Superiors should be generous in providing for the needs of the sick members of their community. It seems to have been a special characteristic of many founders of religious institutes that they were most solicitous for the care of their 168 Mag~ 1944 THE CARE OF SICK RELIGIOUS sick members. Such a tradition should be carefully pre-served. For major operations, as well as for the cure of.certain diseases, it will be advisable to send a religious patient to a hospital. Ordinarily religious should be taken to a Cath-olic hospital where they will .receive the loving care of other religious and will not.be deprived of the religious atmos-phere. Both superiors and religious nurses should be familiar with the laws of the Church regarding exemptions from fast and abstinence, Sunday Mass, and other like matters, so as to be able .to quiet any scruples on the part of their charges. Spiritual Care of the Sick Art 186 of the Norm~e prescribes that the spiritual needs of sick religious should be attended to no less. ear-nestlg than their material needs. The principal :spiritual needs include confession, Communion, and Extreme Unc-tion. On all these matters the Code of Canon Law con-tains some explicit provisions, on Which it may be helpful to make a few comments. Confession: Sick religious should have the opportunity of going to confession whenever the community 'does, that is, weekly to the Ordinary confessor, on occasion to ,the extraordinary confessor, though they should be asked first whether they wish to avail themselves of these opportuni-ties, ,and should not be forced to do so. Special provision is made in canon 523 for religious women who are ill: "'All religious women when seriouslff ill, even if not in danger of death, mag, as ofte/~,as they u3ish during their serious illness; invite an~t priest whatever to hear their confession, provided that he be approved to 169 ADAM (2. ELLIS- Review [or Religious bear the confessions of women, no? can the superioress either directly or indirectly pre~ent them from doing so." It may be well to note that the canon does not require that the religious be in danger of death, but it suffices that she~be seriously ill in order to use the privilege.The judg-ment as to the seriousness of the illness should be left to the doctor or to a competent nurse. The very fact that it is deemed necessa.ry to callo the doctoi would generalIy be a sufficient indication that the illness is serious, since it is not customary for religious to summon a physician for slight ailments. Again, a patient who is running a fe.ver, or who. is obliged to be in bed for a week or more because of illness, would certainly come under the canon. In case of doubt ¯ about the seriousness of the illness, the sick religious should be given the benefit of the doubt. Sick religious on their part should be reasonable. It would hardly be in keeping with the spirit of the law to call for a confessor wholives a long distance away from the community, thus involving expense for the community and .grave inconvenience for the priest in question. It should also be kept in min~l that the 'canon impose~ no special obligation on the priest who i~ called to answer thd summons,.and the sick religious should be patient and resigned if the priest is delayed incoming or does not come at all. 'Holy Communion: Let us. first recall .that the reception of Holy Communion is a privilege and that, while the Church urges her. children,' especially religious, to use this privilege frequently, even daily, still there is no obligation to do so, except during the Paschal. season. Hence a reli-gious, whether sick or. well, who abstains from the recep-tion of Holy Communion, should not be looked upon as singular, This is a matter which is strictly personal, and one which should never be commented upon in commun-ly0 May, 1944 THE .CARE OI~ SICK :RI~LIGIOU$ ity life. As to sick religious, theremay be many reasons w.hy they do not wish to receive Holy Communion on any specified day. Hence the practical rule to be followed is to ask them each evening whether they wish to receive On the following morning or not. They should be given the opportunity of communicating daily Should they wish to do so, but they should ne.ver be made to feel that they are obliged to do so, much iess forced to do so. Dispensation from the Eucharistic Fast. Canon~858 § 2 makes a partial exception to the law of the Eucharistic fast for certain sick persons. "'The sick who. have been .in bed for a month without cet~tain hope of a speedq recooerg maq, with the prudent advice of their confessor, receive Holq Communion once or twicea week, even though theg ma~] have taken medicine or something b~t toag of~.tiquid food beforehand." . The sick who have.beenin bed for a mot~tb. This does not exc!ude:the patient's being able. to. sit up during cer-tain hours of the day. Besides, there are some sick persons who; because Of th~ nature of their infirmity, cannotlie in bed,- b.ut are confined to a chair Or couch. They certainly may use .this privilege. Likewise those sick persons who are able to get up for an hour in. the morning and go :t6 the chapel for.Mass and Holy Communion; may. use the privi-lege. The .canon does n6t require .that they receive.'H61y Communion in bed in order to.use the privilege. " . " It should be noted, however, that this privilege-may not be used until a person has.actually.been ill. for amonth. The opinion of a doctor that the sick person will be in.b~d for more than a month would not justify that person in using the privilege immediately, but he:must .wait until he has bee~a ill for about thirty days. This number of days.is ,to be counted morally, not ma, thematically, It may be difficult to determine exactly the day on wh'ich a person 171 ADAM C. ELI~I8 Review/or Religi~ous became ill. He may have been feeling poorly~ for several days before be went to see the doctor and was ordered to bed. Such days should be counted to make up the month. Without~ certain hope of a spee'dg recoverg. These words exclude mere conjecture or probability. Unless it is certain, therefore, that the person who has been confined to bedby illness f;3r a month will.be well in a very few days, he may use the privilege as long as. his illness lasts. With tb~ prudent advice of theconfessor. ,This does not mean that the confessor grants the privilege of receiving Holy Communion not fasting--the law does that--but it implies .that his judgme.nt may be, required that the sick person is properly disposed. Hence a sick" religious who is mora.lly certain that be is in the state of grace and properly disposed need not ask the permission of his confessor to use the privilege granted by the.law itself. Once ortu;icea vaeek. These words are to be inter-preted strictly. The sick person may use the privilege not more than twice a week. He may use it on any two days of the week, even though on the other days he observes the Eucharistic fast in its entirety and receives Holy Commun-ion. ¯ Medicine or something bg wag of liquid food. The medicine taken may be liquid, or in the form of solids such "as pills, powders, and the like. Any food taken, however, must be in the form of a liquid, that is, it must be of such a nature that it can be drunk. Under this head would come such items as egg-hOg, thin gruel, milk, fruit juices and the like. Religious nurses will do well. to remember that the privilege granted in canon 858 is for all sick persons; not merely for religious. It may be well to mention here that religious who are chrohic invalids and who find it difficult to observe the 172 ' Mag, 1944 -. THE CARE OI~ SICK RELIGIOUS ]~ucharistic fast-either because of physical weakness, ' or because of the'need of taking medicince during the night, can obtain an indult from the Sacred Congregation of Religious to communicate even daily after having taken medicine or liquid food. It will suffice to write a simple letter stating briefly the nature of the disease, and asking for the privilege~ It will help to expedite matters to have the local Ordinary give his approval to the petition. , As for the Last Sacraments, canon 514 provides as fol-lows: "'In every/clerical institute the superiors.have the right and the dutg to administer, either per. sonall[t or bg delegate, the Holg Viaticum and Extreme Unction, in case of sick-ness, to the professed members, to the novices, and to other persons duelling day and night in the religious house reason or: service, education, hospitatitg, or health." In the case of lay institutes, that is, congregations of Brothers and Sisters, this right belongs to the pastor of the parish in which the religious house is located, or to the chaplain designated by the Ordinary to replace the parish priest (canon 514, § 3.). In convents of nuns, the ordi- -nary confessor or his substitute has this same right and duty (canon 514, § 2). Viaticum. Holy Communion is given to the sick by way of ,Viaticum whenever tl~ey are :in danger of death. It may be received daily as long as tha~ danger lasts, and the sick person is exempted from the Eucharistic fast during this time (canons 858 and 864). The opinion of a doctor, or of a competent nurse may be followed regardihg the danger of death. The sick person need not be actually dying, but it suffices that the illness be such that death may be the result of it. Extreme Unction. This sacrament may and should.be administered to the sick who are in danger of death. ~It may be administered only once during the same illness, ADAM C. ELLIS unless ,the sick person shall have recovered, and again fallen into danger of death (canon 940). Again the. prudent judgment of the physician or a capable nurse should.be fol-lowed both ~as regards the danger of death and subsequent recovery. The administration of Extreme Unction should not be put~off until the patient is actually dying, but should be " administered while the patient is in full possession of his senses. Sick persons, including religious, should be in-structed regarding the secondary effects of this sacrament, one of which is the recovery of health, if such be the will of God. Conclusion It will not be out of place here to urge religious supe-riors and those who have the care of sick religious entrusted to them to do all in their power to care for the material and spiritual needs of the sick. Let them, in thei~ charity, .use measures to prevent, as far .as possible, the beginnings Of sickness, by not overburdening their subjects, by supply-ing them with a sufficiency of good wholesome food, and by providing proper relaxation and recreation within the .bounds of religious propriety. In this connection religious superiors must learn to say "NO" to the .many demands put upon them f(~r.help or work which they cannot undertake without putting too great a strain upon a commun~ity which may be already. .overburdened. They will serve the best interests of the Church and of their own institutes by refusing such work until .they have a sufficient number of subjects properly trained both intellectually-and religiously to undertake such additional burdens. 174 ~ ¯ We, Salu!:e Thee, Mary, h ot:her God! William 13. Faherty, S.J. NO ONE has ever had the persevering energy to list all the titles of Mary. Each country, yes, almost every Catholic locality, has its own beautiful manner of invoking our lovely Lady. In the Litany of Lotetto alone we. appeal to her in over forty ways. Some titles, such as the Blessed Virgin, have universal esteem. Others possess only local popularity] Of all the loving appellativ~s by which her devoted fol-lowers call on Joachim's daughter, the .greatest is "Mother of God." So astounding is it to address a human being in this manner, that we might hesitate to. employ it, were it not revealed doctrine, its use sanctioned by. the Church. In the May 1943 number of REVIEW FOR RELIGIOUS, Father Aloysius Kemper, S.J., analyzed the doctrine of the Divine Maternity. The interesting controversy .that led to its sanction is the theme of this article. The antagonists in this case Were two leading bishops, Nestorius of Constantinople, and St. Cyril of Alexandria. Dispute and discussion of a controverted point of doctrine not infrequently lead to its settlement by conciliar defini-tion. So it was in this matter. .The Council of Ephesus (431) settled the question. But that is running ahead of the story . The Fifth-Century World . Accustomed as we are, in this modern era, to think.of the e.astern shore of the Mediterranean as non-Catholic . territory, we find it difficult to visualize the fi'fth-centur7 setting. Constantinople was the center 6f the Empire, not 175. W. B. FAHERTY Revie~u [o~ Religious Rome, so recently sacked by Alaric and his Visigoths. Not Italy, or Spain, or France, but the Province of Asia on the XVest coast, of modern Turkey was the most Christian sec-tion of the Mediterranean world. St. Patrick was just then preparing .for his missionary trip to Ireland. The great St: Augustine of Hippo was in his last years~ So much for the scene, now what about the Drarnatis Personae? Into the easiern capital as its patriarch came Nestorius, a priest of Antiokh, who soon became known for his zeal-ous hounding of heretics. Worried over'the danger of polytheism, still so strong in the pagan parts of the Empire, as well as over an error concerning Christ's humanity taught by~ a priest, Apollinaris, Nestorius leaned backward in regard to the doctrine of the Divine Maternity. Against him stood St. Cyril, the Patriarch of Alexan-dria, rugged as Gibraltar, a man renowned for the strong virtues of John the Baptist rather than for the gentle quali-ties of dohn the Evangelist. Far away, at Rome, Pope Celestine odcupied the Chair of St. Peter . Theological WarFare The first barrage of battle came when the priest, Anasta, sius, a protegi of the Phtriarch of Constantinople, preached against the use of the extremely popular title for Mary, Tbeotokos (God-bearing). Call her merely Christ-otokos (Christ-bearing), he ordered. Consternation spread arnbng the-Constantinopolitans, for this title, Tbeotokos, had been indaily use for over a hundred years. Almost everyone in the audience had been familiar with it .from ehrliest childhood. The people were.gripped by a dismay and bewilder-ment almostinconceivable to us who live in a milieu that 176 May, 1944 WE SALUTE THEE, MARY, MOTHER OF GOD tends to take doctrinal differences as easily as the changes of the ieasons. Nestorius answered ?omplaints with excom-munication and imprisonment, then mounted the pulpit and bulwarked Anastasius' position. The Patriarch. of the Eastern Capital had flung down the gauntlet. Proclus, the bishop-elect of Cyzicus, a lesser name in this theological battle, accepted. the challenge. Despite the presence of Nestorius in the audience, he rose to the defence of the popular opinion. The Patriarch coun-ter- attacked with a whole series of sermons. Not along the shores ,of the Golden Horn alone, but throughout the East, news of these teachings spread. Across the blue Mediterranean they carried, like the sails of the Phoenicians, to the ancient land of the Pharaohs. St. Cyril rose to the defence of the tiaditional opinion with several letters. First to his own people, then to the monks of Egypt, he gave the true explanation of the Incarnation. He -mapped out a detailed counter-offensive against Nestorius. Two letters to that Patriarch complained of the teaching that had thrown the faithful throughout the East into war-time excitement. Availing nothing by this, Cyril referred the matter to Rome. He sent to the Holy See his correspondence w.ith Nestorius, a collection of the con-tagion- filled sermons, and a work of his own just com-pleted. ¯ A local council, convoked at Rome by Pope Celestine in the .summer of 430, condemned Nestorius. Early in August the Pope commissioned St. Cyril to carry out the condemnation, giving the Patriarch of Constantinople only ten days to retract 'his false teaching. Celestine wrote similar letters to Nestorius himself, to the clergy and people of Constantinople, and to John, the Patriarch of Antioch. The last paragraph of the Pope's authoritative letter to Nestorius is a good.summary of the whole epistle. "You 177 W. B. FAHERTY Review t~or Religious know clearly.out opinion. Unless you preach concerning Chris.t, our God, those things which the Roman ChUrch, the Alexandrian Church,-and. the whole, Catholic Church teach~s, and the most holy. Church of the Cityof Con-stantinople held up to the present, and you separate your-self from that foul novelty as the Scripture enjoins, and condemn it in a written profession within ten days from the day on which you are aware of this. sentence, you will be expelled .from the communion of thewhole Catholic Church" (Mansi, IV, 103~4.35). ~ ~ This was a lightning attack on Nestorius. He was condemned and his rival .was chosen to. give the coupde-grace. What would he do? The cornered Constantino-politan parried the thrust with an. evasive reply and.-a promise to abide by the decision of the general council he had asked the Pope to convene. The Anatbematisms Cyril. was busy, tOO, preparing.the death blow. He drew?. UP twelve statements, called "The:.Anathematisms,'." to which,Nestorius was asked to.subscribe. Though these , ~ere couched in sucha way as tO make evasion impossible, they contained, certain difficulties of terminology. What Cyril understood to mean:-one thing, Nestorius interpreted-in a way that bordered on the false teaching of Apollinaris. So, .,instead of submitting, he issued, twelve, counter-anathematisms, John of Antiocia now stood With Nes-torius. Other bishops of the region of Antioch a.ttacked the twelve statements of Cyril, especially the third, which seemed to teach only one nature in Christ. When everyone seemed, drugged-with anathematisms; the Emperor Theodosius II con, yoked a general council to be, held at Epl~esus in Asia Minor, on Pentecost Day,~' June 7, 431. Ma~t, 1944 WE SALUTE THEE, ~ICIARY, MOTHER OF. GOD Ephesus is today a miserable village on the-west coast of Turkey, not far from the Italian naval base at Rhodes. But in Roman times, it bore the pr6ud sobriquet, "The Torch of Asia." One of the chief ports of. the Levant, it was the center of the cult of Diana in the days of St. Paul. Recall the riot recorded in the Acts, when the streets rang with the cry, "Great is Diana of the Ephesians." From a pagan stronghold it became by the third cen-tury a populous Christian city. Here St. ,John lived in later life. Here sprang up a great devotion to the Mother of God, supplanting the worship of the pagan goddess. To the main church of the city, dedicated to Mary, the bishops were making their way in the spring Of 431. The Council Convenes Since the Antiochean prelates had not arrived by June 7th, the opening of the Council was delayed. On ~he 22nd Cyril opened it, though the Papal Legate and the Patriarch of Antioch were still on the way. This seemed a high-handed act on the Alexandrian's part, for he had no com-mission to preside over the Council. Perhaps he extended hi~ powers as commissary in the indictment of Nestorius. The Acts of the Council record that two bishops, both bearing the name of Alexander, one from Apamea, the other from Hierapolis, had come from John of Antioch to tell Cyril to wait no longer. Yet these same two, along with sixty-six others, personally voted against the opening of the Council in the absence of the Syrian bishops. Nes-torius refused to recognize the jurisdiction of this incom2 plete number, and consequently would, not appear or put in any defence. Yet the first, meeting was held. A crowd of Ephesians g~ithered outside the Church of Mary as the sessions opened. Would Nestorius be con-demned? Would the popular app+llation of the Virgin be 179 W. 'B. FAHERTY '~: ' approv~O.~"~ C~rril, ,whom the Acts Of the Council describe as ".holding the.place of the most holy Celestine, Bishop of the Roman Church" (Mansi, IV, 1123);. presided when the ~ase of Nestorius was discussed. Various pertinent docu-ments were read, and a vote taken.'One hundred and ninety-eigh.t bishops subscribed to the condemnation. The setting sun, had reddened the waters of the Ionian Sea and the quiet .of evening wrapped the city be'fore the first long sessi6n was over. When the bishops filed from the Church, the word of the condemnation spread lik~ elm leaves in autumn among the expectant multitude. Where once rang the ~ry, "Great is Diana of the Ephesians," the shouts of "Theotokos, Theotokos" reechoed in honor of Mary, the Mother of God. With a thousand flaming torches, the Ephesians led the Fathers of the Council in tri-umph back to their temporary residences. A few.days later the papal legates arrived with a defini-tive letter from Celestine. The assembled prelates Were merely to promulgate the decision already made against Nestorius and make it universal. In the third session (2uly lst)the Roman legates confirmed the measures taken. With this the doctrinal work of the Council was a.lmost at an end. ¯ Several trying weeks, were to elapse before the adjournment.-During this interval Cyril preached the sermon in which he spoke the words of our title. Nestorius was deposed from his see in October of the same year, and a moderate prelate, Maximinian, succeeded him. Thus e~ded the Theotokos cgntroversy. For all time it was settled that the universal brotherhood of the-Chris-tian people could salute Mary as the Mother of God. 18o Who Is This Rodriguez? Augustine Klaas, S.J. AUGUSTA Theodosia Drane, the future Mother Francis Raphael, gifted writer and Provincial of the Dominican co.mmunity of Stone, England, tells in her memoirs of her first meeting with Rodriguez. She was about twenty-five at the time and still an Anglichfi. "One day in Mr. Maskell's library I stumbled on three volumes in dark green cloth, the title of which took mY fancy 'Religio.us Perfection.' I carried them ~0ff. It was Rodriguez. A girl of sixteen reading .the Waverley novels for the first time would be a feeble comparison. Better was .this than any conceivable novel, for here at last I found reality. It was precisely what I wanted, what I had always felt the want of: and I Used to cry out, 'Oh if I had only had this bbok at fiftee.n, what a different being I should have been!'~.Imp°ssi'ble not. to be a glutton over these books. I read them by davy; I'read them by night; I read them aloud to my sister, who .was vexed with my enthusi-asm and did not relish the Fathers of the Desert; and When she objected, I walked down to Petit Tot and read them there. I went right through them in a week, and then I be-gan again, and went right through them a second time. If I ever hear depreciating remarks about Rodriguez, as if he were an old fogy, I feel as if I could slay anyone who does not lo;~e him as I do! I think he saved my faith." (A Mere-. oir; edited by Bertrand Wilberforce, O.P., p. 51.) Most religious, perhaps, have not felt the initial impact of Rodriguez' spiritual classic quite so acu(ely as this Angli~ can young lady. At least they have not expressed .them-selves nearly so enthusiastically. Yet, it must be admitted 181 AUGUSTINE KLAA$ that the work of Father Rod/iguez is one of the all-time spiritual best-sellers, and certainly, after "the Spiritual Exercises,;. the most influential spiritual book written by a Jesuit. It has formed and molded tens of thousands df ~eligious, priests, and layfolk for three hundred years and in importance has been placed by discerning critics immedi-ately after the Imitation of Christ, alongside such notable works'as Scupoli's Spiritual Combat and'Francis de Sales'. Introduction to a Devout Life. Pius XI in 1924 addressed to the major superiors of all religious orders and congrega-tions of men an Apostolic Lette.r, in which referring to the training of novices, he says: "Most useful to read through and study will be the writings of Saint Bernard, and of the Seraphic Doctor Bonaventure, as also of Alphonsus Rodriguez . Their power and efficacy, far from failing and being weakened by lapse of time, seem today rather to have increased." (AAS, XVI, p. 142) Who, then, is this Rodriguez? : The Man Alphonsus Rodriguez, unfortunately, has always suf- ¯ feted from the petty annoyance of mistaken identity. And no wonder, since some thirty-five Jesuit writers bear the name of Rodkiguez, four of these prefixing Alphonsus. 'Most frequently he is confused with the Jesuit lay-brother, Saint Alphonsus Rodriguez, who was his contemporary and also a spiritual writer. It is worthwhile, therefore, to set things right by sketching the main events of his life, about-which there is almost nothing in English, and also to add a few interesting details about his great spiritual book. For an account of his early year~', two documents, signed by himself, are of special value. The first is a statement 1~82 Ma~ , ! 944 " " WHO I8 THIS RODRIGUEZ? written by him in the third :person when he was received.:.as. a Jesuit novice in Salamanca:- "He was examined by Father Rector, July 141 1557. Native of--Valladolid, 19 years old, son of Doctor.Rodri-guez and. I)ofia Maria Garcia; a student, has done two years of theology; has profited, greatly from his studies. Signed: Gonzfilez Alonso .Rodrlguez. J In the margin occur these words: "He has.received the tonsure." ¯-Four and a half years later, in January 1562, Alphon-sus, then a Scholastic, filled out-a questionnaire for the Jesuit Visitor from Rome,. Father Jerome Nadal, in which¯ he gives us acandid.portrait of himself (Monttrn.entaS.d.; Nadal, Tome. II, pp. 532-533) : " "My name¯is Alonso Rodriguez. -- Three months from now I shall have completed my 24th year.x , -- I am from old Castile.and V-alladolid. m My parents-are living: -- They have sufficient to support them. --. I have two sisters who are nuns, and four brothers: one.is a monk, another is a priest. , the other two have. almost nothing~ except what their parents may leave them .,. neither is married. " -- I have no debts or obligations, .excepta half-real. which I found and. though knowing to whom it belonged, I did not return it ;.now I have nothing, and even. if I had anything, it seems I could not return it.-- In the world I was devout and given to prayer and almsgiving; and so I prayed a lot, but I did not often frequent the.sacra:. ments, nor did I know anything about mental prayer.-,- I made a vow to be a religious or a monk " On account: of my vow and desire to serve God, .I entered the Company without any consolations., four and a half years ago . . ~ It is a year and a half since I took the vows. ~ Once I XHence, Alphonsus Rodriguez was born in 1538, and, not in 1526, as is stated in Father Rickaby's English edition and elsewhere.' 183 AUGUSTINE KLA~$ Review/or Religious made:the exercises of the First Week for eight or~ nine days. -- I have served in the lowest'offices of the house, made a pilgrimage, served" in hospitals., taughtcatechism. - "I desire to persevere until death in the Company and, with the grace of the Lord, to Obey in all things, no matter how difficult and hard they may be, and to keep the rules very perfectly,, as something in which my perfection con-sists. I desire very much to undergo all the mortifications and experiments of the Company, as though I had just recently entered it, and I desire my superiors ~to take great care to mortify me, because I need it very much, since I am very remiss in mortifying myself . On the other hand, Our Lord gives me promptness to obey in all things . . . Particulaily do I wish to be instructed in prayer .(about whichI am very ignorant) in order to know how to make further progress. -- Wherever the greater service of God our Lord may be, thither am I inclined to go; even though it be to the confines of the earth, I shall go there with good will; and I desire to be able and capable of undeitaking difficult and great things with the div.lne favor. -- Sala-manca, January 15, 1562. Alonso." ¯ Questioned about his studies, he adds: "I have studied thirteen years: five of grammar and three of arts in Valla-dolid, and am now studying theology for the fifth year in Salamanca. I have been thought to be very healthy through-out my studies. I have an inclination for studies, and especially, for theology. But I have little talent for them, especially for metaphysics. Memory is poor and intelli-gence likewise. I know very little about anything, but it seems I know more theology than anything else. I am a bachelor of arts." Obviously Alphonsus.was a young man of high Spir-itual objectives coupled with a humble estimate of him-self. This depreciating inventory of his talents and virtues, .184 May, 1944 WHO Is THIS RODRIGUEZ? however, was not accepted by his. superiors, for after his studies and ordination to the priesthood he was immedi-ately made master of novices in Salamanca at the precocious age of twenty-five. And the records of the time note also that he was "very skillful in solving cases of conscience:" Three years, later, in 1~566, Father Rodriguez left the novitiate at Salamanca for the joint college and seminary at M0nterrey in Galicia, where he taught moral theology in the seminary. Certain little moral treatises written during this period were highly esteemed by Father Thomas San-cbez, the distinguished Jesuit moralist, who made use of " them in his own writings. R.odriguez wasalso rector of this institution of some eight hundred students for six years (1570-1576), and, despite his many duties as rector and professor, f?equently preached "with some ability," heard confessions, and taught catechism in the town's ¯ environs. In 15 79 we find him. in his native cit.y of Valla-do! id, engaged in the Works of the ministry and solving cases of conscience. He remained there for six years. In 1585, by special Order of Acquaviva, the Father General, Rodriguez was sent from his own province Of Castile to that of Andalusia"to be rector and mas[er of novices at the famous college and novi'tiate of .Montilla. He was sent as a troubleshooter to solve some peculiar diffi-culties ~involving the training of young religious. His own provincial superior, Father Villalba, was loath to let.him- .go! "In very few men are so many qualities found together: It is truly a considerable loss for our province. He is very learned, an excellent religious, and made for training young religious in spiritual life and devotion. Of that we have no less need in Castile than in Andalusia." (Astrain, Historia IV, p. 745) On the otherhand, the success of his work at Montilla can be gaged from a letter written two years later to the 185 AUGUSTINE KLAAS Review /:or Religious General by the Andalusian Provincial, Father Gil Gonz.~- lez Dfivila: "One finds there the true formation of the Company and the real way. of training novices . Those who come from" it live according to the true religious spirit, the spirit, of obedience and abnegation, and are. distin-guished for these virtues? To my mind, the best present that Your Paternity has made tb our province . has been to call to it Father Alphonsus Rodriguez; and I hope that if the Fathers of the. third probation pass through his hands, the fruit will be still more precious . '~ (Astrain, ibid, IV, p. 745) Another n~ark of confidence was shown ¯ him when he was chosen to represent the Andalusian prov-ince at the Fifth General' Congregation of his order, held in Rome in 1593. This Congreg.ation put an end to those internal difficulties of the Spanish Jesuit provinces-for .the solution of which Father Rodriguez had labored with such consummate prudence and ability. Five years later Rodriguez left Montilla, having been appointed a general inspector of the Jesuit-establlshments in the province of Andalusia. That done, he.was in Cor-dova the following year, hearing .confessions and giving retreats, and there he remained for eight years, until 1607, when at the age of sixty-nine he once more took up his old duties as master of novices, this time in Seville, and added to them the duties of spiritual father of the community. This was to be his last appointment. During the final two years of his life he was plagued with ill-health and the infirmities of age, so.much so that he could no longer offer up the Holy Sacrifice of the Mass. Then, on-February 21, 1616, "after having received all the sacraments with full consciousness and with such serenity that he seemed rather to sleep than to die," he quietly passed away at the goodly age of sev2 enty-seven years and ten months. Father Alphonsus Rodriguez was an exceptionally 186 .7 May, ,1944 WHO IS THIS RODRIGUEZ? well-balanced character--not brilliant, but prudent, reli-. able, and stead~: Father Nieremberg, who knewhim well, describes him as "affable, thoroughly saturated with the charity of Christ, without a trace of bitterness or sadness; a faint, gentle smile on his countenance." He was much given to' prayerful retirement and perhaps for that reason was som. ewhat timid in meeting externs, He was notwhat we call today "a contact man." "I do nol~ know how to dea! or observe the amenities with e~:terr~s, as my duties demand," he wrote humbly to the General. And Father. GonzMez, the Andalusian P~ovincial, mentions in an offi, cial letter the ."timidity of the superior'.' and ',his emba'~- rassed mannerisms," but adds that this difficulty can be remedie~d by having recourse to ~ther Fathers--and he might have added that the suppl3; of such is usually plen-tifui. : Nevertheless, despite this annoying h~indicap, he was a capable superior, demanding an exact account of what was being done and giving orders so precise that "he seemed. thoroughly attentive to each detail withoutany distrac-tion." His decisions once understood and their carrying out assured, he gave himself heart and soul to the spiritual direction of his novices and subjects. Here he was the mast ter perfectly at ease. In an unobtrusive way, he was a man of constant prayer, mortification, and meticulous observance of rule. When h~ was told that his austerities might shorten his life, he made the disconcerting, but very discerning reply, "An unmortified religious man. is already dead." His own religious brethren do not seem to have been too much aware of his more than ordinary sanctity, for when the 3esuits of Madrid were officially proposing to a certain prelate of the Rota the beatification of Rodriguez' fellow-townsman and contemporary, Father Luis de la Puente, the great author-° 187 AUGUSTINE KLAAS "." Review [or Religious ity on prayer, the prelate exclaimed: "Good! but why not make the same recommendation for the saintly Father Alphonsus Rodriguez ?" His Book At what period of l~is life did Father Rodriguez write his Practice of Perfection and Christian Virtues? The bulk of it was written and delivered as exhortations during the thirteen years he was master of novices at Montilla. 'At the bidding of superiors, he arranged the material and improved it during his stay at Cordova, and finally published the first edition in 1609 and the second in 1611 at Seville. ~During the last year of his life, though suffering greatly -from his infirmities, he revised the whole work for a third edition. :. When he was informed on th~ Feast of the Puri-fication, 1616, that the printing of it was completed, he folded his hands and said. cheerfully, "Now thou dost dis- .miss thy servant, O Lord, according to thy word in peace" .(Luke 2:29). Two weeks later he was dead. The book has gone through more than fifty editions in Spanish, and has been translated in.to at least twenty lan-guages, including Arabian, Tamil, and Chinese. Among the French translations we find one made by the Jansenists in 1673, in which the.y secretly inserted their erroneous doc-trines on grace. ¯ The first English version was ¯published between 1697 and~ 1699, the translator being none other than Sir John Warner, Baronet, of Parham in S{affolk, otherwise known as Father John Clare, S.J. He is an interesting pe.rsonage. With his young wife he was converted to the true faith and both decided to become religious. She became Sister Clare of the Poor Clares of Gravelines; he.became a Jesuit. They made their solemn profession on the same day, August 15, 1667. Subsequently he became procurator, and later 188 Ma~l, 1944 WHO IS THIS RODR~GUEZ? provincial of the English Pro;cince, but spent most of his life as master of novices and spiritual father at the English novitiate at Warren, Belgium. It was there towards ~he end of his life that he made his translation through the medium of the French version of Abb~ Regnier des Marais,. and saw it through the nearby press of St. Omers. Father Joseph. Rickaby, S.J., the most recent English translator, made some use of it, for he notes in.his preface: "it has cost the present translator a world of toil and trouble. In my veneration for the quaint old seventeenth century version, still read amongst~ us, I endeavored to base my work upon that, instead of doing what I was ultimately forced to do, translating straight from the" Spanish." Practice of Perfection .and Christian Virtues is prima-. rily and .almost exclusively an ascetical, not a mystical work. To criticize it unfavorably, as some have done in recent years; for not discussing mystical prayer at length is unfair. Such was not the purpose of the book. Its author's principal aim was the training of young religious; accordingly, being a man of prudence and common sense, and a go6d pedagogue, too, Rodriguez adapted his teaching on higher prayer to the limited capacity of his disciples, who were mostly beginners in the spiritual life. He is not "anti-mystical.''~ The work deals not so much with the theory of asceti-dism as with its practice. The author.says that he.put the. word Practice in the title because "things are treated in it ih such a .way as may render their practice, very easy." Nor is the subject-matter discussed comprehensively in all its details: "I have laid before" you, as clearly and briefly as I was able, such things as are more essential and more corn- 2To cite but one eminent authority: Father Herbert Thnrston writes in The Month (Vol. 154~ p. 425) : "There can be no question that Father Rodriguez recognized and extolled the higher prayer." Cf. Rodriguez, Practice Vol. 1, pp. 254, 255, 262. 189 AUGUSTINEKLAAS " Revle~v for Religious mort to our profession." However, this practical, limited scope does not on .that account place his spirituality on a low plane. Rodriguez seeks to lead religious.to the highest sanctity by faithfulness to duty in little things, byperfect performance of ordinary adtions, by unremitting purity of intention, by habitual and ever closer conformity to the will of.God. He endeavors to form religious of sustained prayer, m6rtification, apostolic zeal, °and all the virtues; and he points to the loftiest exemplars, Christ and His saints, for "to attain to perfection, one must fix his eyes on what is highest and most excellent." And who will say that he has not succeeded? ¯ The principal sources of Rodriguez' doctrine are Holy Scripture, the Fathers of the Church, and the great spir-i. tual masters of the.past, with a particular pr, edi!ection for those stal~carts, .the religious of the desert. Among the ¯ most frequently .cited authorities are Saint Augustine (271 .times), Saint Bernard (2.5.8 times), Saint Thomas Aquinas (86 times),., and Cassian. ~is. .p.Huries . Ccoasmtilpiaons aitnido nab iosv de ethaer .oa.nrddi n.amrYet~h .0i.dni lcia.t!e:r ahriys~la mnegruita,ge ~hough somewhat .prolix. He has imagination and a ,ki, ndly humor--'.'pepper and¯salt," as one.writer says. For examp!e~ he says that a religious who jumps h, astily a.nd light!y from virtue to x~!rtue is "likd a cat w.~lking on hot coals." I.n addition, all will agree that Rodriguez has an indefinable unctionall his own. " 0fcourse, A!phonsus Rodriguez is. by. no means the perfect author. In his knowledge of things scientifiC, his-torical, and hagiographical, he is a man of his times. He considers certain apocryphal works authentic; too often he copies his sources at second hand; he draws ~considerably on the uiapublished exhortations of his Provincial, Father Gon-zfilez D~ivila, without giving him due credit. A few points 190 Ma~t, 1944 WHO IS THIS RODRIGUEZ? of his doctrine can be legitimately contested and evem impugned. Some of his examples and anecdotes are con-sidered today to be lacking in good taste: many'of, these have been excised in recent editions. But, after all, these. are only minor flaws in an author whose work is a master-piece of spiritual writing, that has successful"ly stood the test of time, and that even.with readers who are more than" ordinarily critical and exacting. It is today the most widely used spiritual textbook .of religious .the world over. A definitive critical edition would indeed be Very Welcome: Many witnesses could be Cited to proire the value and popularity of Rodriguez. Forexample, Father Faber calls the book "an inestimable treasure of the Church." Found-ers and foundresses of religious congregations have been especially lavish in their praises. Our own Mother.Chbrini drew up a list of five books as constituting a sufficient, spir-itual library for her congregation. They are: the Imitation ¯ of Christ, the St~irituat Exercises; the Religious in Solitude Of Father Pinamonti, S.&, the :Bride o[ Christ Of Saifit Alphonsus Liguori, and thePractice of-AlphonsusR0dl!- guez. Saint Alphonsus. Liguori and Saint John. E~dgs. often recommended~ the. Practice. Let Saint Vincent de Paul; the founder of the Lazarists, be our last witness.~, In an instruction to his.religious icongregation dated May: 17, t 658, accompanying the book of Rules he was sendiiig,: he exclaims: "'O Lord, who hast bestowed such blessings~ .on .many books, for example, on the"one we are now re, adihg - at table, so that well-prepared souls migh~ reap .therefrom considerable fruit, in order to free themselves from their faults and go forward in perfection, grant, O Lord,. th) blessing on this our little book . " Father Pierre Coste, the saint's official biographer, says that the book being read at table was none other than the Practice of Per-fection and Christian Virtues by Alphonsus Rodriguez. 191 Two Hymns t:o Mary Francis N. Korth, S.J. SEVERAL mon.ths a'go a reader of REVIEW FOR RELIGIOUS'wrote to the editors for information concerning a hymn beginning with the words, "Te Matrem." As the editors had no definite information to offer, they addressed the question to the other readers (cf. Vol. III, p. 70). In answer to this request a large number of letters w~re received. These letters carried a great deal of interesting information concerning two hymns to Mary, Te Matrem Dei Lau-damus and Te Mariam Laudamus. The present writer has collated the' information and digested it into the following paragraphs. The hymn Te Matrem Dei Laudamus, often referred to as the "Canticum. S. Bonaventurae," adapts the canticle Te Deurn to the praise of Mary. It is usually printed at the end of five psalms in honor of the Blessed Virgin Mary, each of which begins with a different letter of the word "Maria." St. Alphonsus Liguori, busy as he was, frequently said these five psalms. For several centuries after the death " of St. Bonaventure (1274), the great 'Franciscan theologian' 'and Doctor of the Church, the Te Matrern was attributed to him. It is found in the early editions of his Opera Omnia, either as a separate canticle or as part of the" Psalterium Majus B.V.M: It is not found, however, in the latest and most critical edition (the Qu~racchi edi-tion) Of St. Bonaventure's worksY Fr.Gallus Haselbeck, O.F.M.,in his Seraphiscbe Marienrninne remarks in substance that, while St. Bona-venture wrote poetical works, there is no poem on the Blessed Virgi.n that can really be proved to be ~is work. (See also J.H. Sbaralea, 8upplementum et Castigatio ad Scriptores Triurn Ordinurn S. Fran-cisci,' Romae, Editore Nardecchia, 1908, Pars. I, p. 1640 It seems that the Te Matrein Dei Laudamus was composed for the Great Office of the Blessed Virgin. This Office never gained uni-versal "recognition and has not become a part of the' Liturgy of the Church. However, the Te Matrem itself has'been used extensively at various times for p.ublic and private devotion. Venerable Vincent Pallotti, founder of ~the Pious Society of' Missions, propagated it through his books and.used it for May devotions. Several of our corkespondents told us about anothe'r hymn, Te Mariara Laudamus, similar to the Te Matrem. The Te Matrera 192 1944 Two HYMNS TO MARY has 44, 45, and 46 verses respectively in the three available Latin versions (all have the same thoughts with a few divergent verse-arrangements) and 43 verses in the two Engli.~h translations at hand.1 This hymn (the Te Matrem) is an almost literal transposi-tion of the thought of the Te Deum, with the exception of 14 extra vers~s (all beginning with "Tu" in the appended Latin text) inserted in the middle of the canticle. Aside from this inseition, the Te M~trern is a closer parallel'of the Te Deum than is the Te Mariam. The latter, however, with its 30 verses in the Latin (29 in the Eng-lish), comes closer to the length of the T'e Deum. Might this prac-tical identity in length have been the reason for the origin of the Te Mariam? At any rate we are told by one reader .that the Te Mariam is an abridgement of a much longer hymn (the Te Matrem) attributed to 8S. Augustine, ~Ambrose, and-Bonaventure in $chiitz, Su'mma Mariana, IL 310. Father William d. Chaminade,~Founder of the Society of Mary, included the Te Mariam in the Manual of the Servant of Mar~/, a book of prayers and hymns which he corn-- piled for the godalities of the Immaculate Conception at Bordeaux, France. This M~nual was printed in 1820 or earlier. In a copy of the Manual it is stated that Father Chaminade took the Te Mariam from one of the then current. French Antiphonaries. Anotl~er cor-respondent writes that "the Te Mariam is sung in places of pilgrim-age of the B.V.M., at least in some basilicas or places of pilgrimage in France." The Te Mariam is found in the Formular!l of the Society~ of Mary. Separate leaflets are printed at Maryhurst Normal, Kirk-wood, Missouri. At Marynook Novitiate (Society of Mary), Galesville, Wisconsin, "they also have the melody: it is really the . melody of the Te Deum laudamus adapted to the words and phrases of this Marian hymn." A variation of the Te Mariam can be found in The Reign of Jesus through Mary---On True Devotion to the Blessed Virgin according to Blessed Grignion de Montfort, Founder of the Com-pany of Mary. This book, composed in, French by Father G. Denis, S.M.M., was translated into English by'.Father A. Somers, S.M.M., and published in 1926 by Burns, Oates, and Washbourne, ,London, England. To conclude briefl~r: the Te Matrem dates back to the thirteenth 1A version of the Te Matrem under the heading, "CaCti urn Sancti Bonaventurae.". was copied thirty years ago from a Latin bo6k in honor of our Lady; the copyist tells us it has 48 verses. 193. FRANCIS N. KORTH, S,J. Review for Religiot:s century at least;, its authorship is unknown. It is not part of. the liturgy of the Church, but has been used for public and private devo-tions by various groups. A similar but shorter hymn, Te Mariara, has been in use since at least the early part of the nineteenth century. Te Matrem Te Matrem Dei laudamus: Te Mariam Virginem profitemur. Te" aeterni Patris Filiam: omnis terra veneratur. Tibi omnes Angeli et Archangeli: Tibi Throni et Principatus fideliter deserviunt. Tibi omnes Potestates et omnes Virtutes coeli coelorum: et universae Dominationes obediunt. Tibi omnes Chori: Tibi Cherubim et Seraphim exultantes assistu'nt. Tibi .omnis angelica creatura inces-sabili voce proclamant: Sancta, Sancta, Sancta Maria Dei Genitrix, Mater et Virgo. Pleni sunt coeli et terra: maiestatis gloriae fructus ventris tui. Te gloriosus Apo~tolorum chorus: ¯ sui Creatoris Matrem collaudat. T~ beatorum Martyrum coetus cahdi-datus: Christi Genitricem glori-ficat. Te gloriosus Confessorum exercitus: Trinitatis .Templum appellat. Te sanctarum Virginum" chorea amabi- 'lis:. k, irginitatis et humilitatis ex-emplum praedicat. Te tota coelestis curia: Reginam honorat. Te per universum orbem Ecclesia invocando concelebrat: Matrem divinae Maiestatis. Venerandam te veram Regis c6elestis puerperam: sanctam quoque dul-cem et piam. Tu Angelorum Domina: Tu Paradisi Ianua. Tu Scala: regni coelestis et gloriae. Tu Thalamus: Tu Arca pietatis et gratiae. We praise thee, 0 Mother of God: and hail thee, Mary, ever Virgin. The whole world venerates thee: as daughter of the eternal Father. Angels and Archangels, Thrones and Principalities: faithfully serve thee. All Powers and Virtues of heaven: all Dominations obey thee. Before thee all the angelic choirs: the Cherubim and Seraphim wait on thee with exultation. With unceasing voice all angelic crea-tures proclaim thee: Holy, Holy, Holy Mary, Mother of God. Mother and Virgin. The heavens and the earth are full: of the glorious majesty of thy Son. With One voice the" ~lorious choir of Apostles: praises thee as the Mdther . of their Creator. T.he white-robed host of' martyrs: glori-fies thee. as the Mother of Christ. The glorious army of Confessors: names thee the Temple of the Trinity. The lovely company of holy Virgins: prolaims thee as the model of virginity and humility. The entire heavenly court honors thee as Queen. Throughout the entire world ~he Church pays honor by invoking thee: as the Mother of Divine Majesty, Venerating thee as the true "mdther "of ¯ the Heavenl~ King: holy, sweet~ ~ind loving. Thou art the Queen of Angdls: and the Portal of Paradise. Thou art the Guide: to the Heavenly Kingdom and its glory. Thou art the bridal chamber and the covenant of mildness and grace. 194 May, 1944 Two HYMNS TO MARY Tu Vena misericordiae: Tu Sponsa, et Mater¯Regis aeterni. Tu Templum et Sacrarium Spiritus Sancti: totius Beatissimae Trini-tatis nobile. Triclinium. Tu Mediatrix Dei et hominum:. Ama-trix mortalium, coelestis IIlumina- ¯ trix. Thou art the Channel of Mercy:" Spouse and Mother bf the eternal King. Thou art the temple and shrine of the Holy.-Ghost: the tabernacle of the Most Blessed Trinity. Mediatrix between God and man: lovei of mortals, our heavenly enlightener. Tu Agonizatrix pugnantium. Advocata." Thou art the Inspirer of warriors: pauperum: Miseratrix et Refugium peccatorum. Tu Erogatrix munerum: Superatrix ac Terror daemonum, et superborum. Tu.mundi Domina, C6eli Regina: post Deum sola spes~:nostra. Tu Salus Te invocantium, Portus naufragantium: miserorum Sola-tium, pereuntium Refugium. Tu Mater¯omnium Beatorum, Gaudium plenum post Deum: omnium super-norum civium Solatium. Tu Promotrix iustorum, Congrega-trix errantium: Promissio Patriar-charum. Tu Veritas Prophetarum, Praeconium, et Doctrix Apostolorum: Magistra Evangelistarum. Tu Fortitudo Martyrum, Exemplar Confessorum: Honor et Festivitas Virginum. Tu ad liberandum exnlem hominem: Filium Dei suscepisti in uterum. Per Te, expugnato hoste antiquo, sunt apert.a fidelibus gegna c"oelorum. Tu cure Filio tuo iedes: ad d~xter~m Patris. Tu [psum pro nobis roga, Virgo Maria: Quem nos ad iudicandum credimus esse venturum. Te ergo poscinius nobis tuis famulis subveni: qui pretioso sa~nguine Filii tui redempti sumus. Aeterna fac, pia Virgo: cure sanctis tuis nos gloria numerari. S~Ivum fac populum tuum, Domina: ut sirens participes haereditatis Filii tui. E~ rege nos: et custodi nos in aeternum. Per singulos dies: O Pin, Te salutamus. ¯ the advocate of the poor, and the compassionate refuge of sinners~ Almoner of Heaven: conqueror and ter-ror of demons, and of the haughty.-. Queen of Earth and Queen of Heaven: after God, our only hope. Welfare of those who invoke thee: haven of the shipwrecked: solace of the ~retched. refuge of the dying. Thou Mother of all the Blessed, after God their fullest joy: comfort of. all the citizens of Heaven. Thou art the Patroness of the ins_t, thbu gathere.st the wandering: and art the promise of the Patriarch~. Thou art the truth of the Prbphets:" the glory and the teacher of the Apostles and Evangelists. ~ Thou art the strength of Mai~yrs, the exemplar of Confessors: the. honor and joy of Virgins. To frde man from exile, tho6 did~f receive the Son of God in thy~.omb. By thee was co.nquered our enemy of old: and Hea~,en was opened for the faithful. With thy Son thou sitt~st: at the: right hand of~the Father.' Pray for us to Him, O Virgin Mary: ~-: who, we believe, will cgme to. judge us. Wherefore we beg thee to aid us, " " thy. sdrvants who have been re-deemed by thy Son's Preciofis Blood. Help us, gentle Virgin, to be numbered with thy saints in eternal glory. Save thy people, Blessed Lady: that they may partake of the heritage of 'thy Son. Rule us: ~nd p.rotect us for all eternity. Daily we greet ~hee: O 1o~,ing Mother. 195 FRANCIS N. KORTH; S.J. . Et laudare Te cupimus: usq.uein aeternum mente et voce. ." Dignare, dulcis Maria: nun et ¯ semper nos sine delicto conservare. Miserere, pia, nobis: miserere nobis. ¯ Fiat misericordia tua magna nobiseum: quia in Te, Virgo Maria, confidi- IllUS. In Te dulcis Maria, speramus: nos defendas in aeternum. Te decet laus, Te decet imperiu~a: Tibi virtus, et gloria in saecula saeeulorum, Amen. Te Mariam Te dilectam Dei Patris Filiam: omnes angeli pr~edicant. Te 'admirabilem Verbi Matrem: credit inferus et contremes¢it. Te Spiritus Sancti Sponsam: piacu-lares flammae invocant. Te omnes Ecclesiae hill: totis praecordiis exultant: MatRm : immensae miserkordiae, Carissimam sanctae Annae: et unicam Filiam, Dilectissimam a Deo: Josephi Sponsam. Tu vena ~eniae: Maria. Tu slngularis: Mater es gratlae. Tu ad redimendum genus humanum: tuum commodasti uterum. Tu, Gabrieli dato consensu: gaudium peperisti universo mundo. Tu, Regina, a dextris Dei stas: Circumdata varietate, 196 Reoiew £or Religious And with mind and tongue we desire: to praise thee forever. Deign, sweet Mary: to preserve us now and forever free from sin. Have mercy on us, O loving Mother: have mercy on us. Let thy mercy "for us be bountiful: for we trust in thee, O Virgin Mary. ¯ In thee. sweet Mary, do we hope: do thou protect us forever. Praise becometh thee: empire befits thee: to thee be power .and glory forever and ever. Amen. We praise, thee, O Mary: ~a£d proclaim thee immaculate. All sinners have recourse to thee: for thou art their refuge: All Christians: and pious associa-tions with their individual mem-bers, devoutly" acclaim thy Concep-tion. Immaculate, Immaculate, Immaculate: O Virgin Mother of God. There is none who would hide himself from the genial warmth of thy char-ity: for thou art the morning rising. All the angels proclaim thee: as the loved Daughter of the Father. Even trembling hell acknowledges thee: as the admirable Mother of the Word. The Purgatorial flames invoke thee: as the Spouse of the Holy Spirit. All children of the Church: magnify thee in the exuberai~ce of their hearts: As Mother of infinite mercy, As the dearest and only daughter: of Holy Ann, As the Spouse of St. Joseph: and most beloved of God. Thou art, O Mary, the channel of mercy. Thou art the all-excelling Mother of grace. For the redemption of the human race: thou didst accede to the designs of God. And by consenting to Ga-briefs word: thou didst beget joy for the whole world. Clothed in varied beauty, thou stand. est as Queen at God's right hand, Te Mariam laudamus: te Immaculatam confitemur. Te reorum patronam: omnes peceatores deprecantur: Tibi omnes christiani: ,et asceticae congregationes: tibi singuli so-dales in Conceptione tua devote proclami~nt : Immaculata0 Immaeulata, Immaculata: O Virgo Theotocos. Nullus est qui se abscondat a calore tuo: aurora consurgens. May, 1944 Mediatrix ut sis: Dei et hominum. Te ergo quaesumus, nobis subveni: q~ii tuam nominatim illibatam Conceptionem solemniter cele-. bramus. Aeterna fac: angelorumbe~,tltate donari. Protege tuos alumnos: et tuere fasciculum haereditatis tune. Et love illos: et fecunda in oper-ibus. virtutum. Tuis solemnibus congregamur: ad benedicendum tibi." Et extollimus Nomen Marine: super omne post Jesu Nomen amabile. Dignare, per purissimam Conceptionem tuam: nos a peccato praeservare. Ostende pro famulis tuis Filio tuo: pectus et ubera tun, Ut ostendat Patri sUO Unigenitus: latus et vulnera. Nulla erit repulsa: ubi talia erunt carttatts mstgnta. Te decet laus, te decet hymnus: tibi jubilus, ih Conceptione tua Immaculata00 Maria. ab universa creatura. Amen. TWO HYMNS TO MARY In order to be the mediatrix of man-kind. We beseech thee, therefore, come to our help: who with special and solemn cult honor the immaculate purity'of thy Conception. Grant that one day: we may be made partakers of angelic bliss. Protect thy children: and preserve thy little Society,. which is thy heritage. And cherish them: and" make them al~ound in the fruits of virtue. On thy festal days we gather round thee: to sing thy praises; And we extol the name of Mary: above every other name, next to the loving name of JeSus." By thy most pure Conception:. deign to preserve us from sin. In behalf of thy children: show thy loving and maternal heart to thy Son, so that in His turn, thy only begotten Son may exhibit: His side and wounds to His Father. There will b~ no refusal: when such pledges of love .are manifest. Hymns of praise and jubilation are due to thee from every creature: owing to thy Immaculate Concep- - tion, O Mary. Amen. NOTE ON THE SOURCES OF THE TE MATREM: The hymn has been found in an old Community Book of the Redemptorists which bears the date 1860, Other sources (Latin or English) that were indicated in the letters sent to us are: The early editions of St. Bonaventure's Opera Omnia. E.g.: 1584 Venetian edition. Tom. II, pp. 316 ft. Paris edition, Tom. XIV, p. 222b. It is also the 1504 Venetian edition and the 1596 Vatican edition. C'f. above, for the recent Quaracchi edition. Mese Di Mag~io Consacrato A Maria 8antissiraa Regina Degli Apostoli Ad Uso Degli Ecclesiastici, Vincenzo Pallotti. " Regain et Testamentum 8.P.N. Francisci. : ollegit Ft. Hilarius ab Antwe'rpia; Tornaci Nerviorum, 1876. lntroductio ad Vitara 8ecapbicara, auctore P. Ft. Gaudentio, O.F.M. Herder, Freiburg, 1'882. Summa Mariana, J. H. Schlitz, Paderborn0 Junfermannschen Buchhandlung; 1908: II, pp. 310-312. Via Franciscana ad Caelestera Hierusalem, auctore P. Pa~lo a Cr. Laschan. Pustet, 1912. Liber Manualis Minoritae, editus iussu A.R.P. Donati' a Welle,. O~F.M.Cap: Typis Soc. S. dohannis Evang., Desclee, 1931, (Continued on next page) 197 [EDITORS' NOTE: We intended to" publish only letters on retreats in the present number. But after th~ Ma~:ch number went to prdss we received tw9 communica-tions on vocation that we thought should be printed. Hence the present number - contains letters on both subjects. We had to condense some of these communica-tions,, and.we still have some for later publication. More letters on retreats will 'be welcome. Kindly make them as brief as your subject-matter allows. Address then~ to: The Editors of.Review for Religio.us, St. Mary'.s College, St. Marys, Kansas.] On Re÷rears Reverend Fathers: May I submit the following thoughts that came to mind as I read your request for letters on retreats: A. Making a retreat: Experience has .convinced me that. one must put aside the ordinary duties of acti~re life. A change of scene is imperative, espe- .cially. fOi, superiors .and administrators. 2." A "closed" retreat is the only setting.suitable for the in'yard silenc~ .and r&oilection imperative for success. ¯ .3. It is not good policy to cover much readingmatter. What is read should be .th.eologicaHy sound, suited to the. individual, and pro*ocakive of. reflection. ., . 4. A wholesome pr.actice in preparation for retreat is tO xey!ew, pgst r~tre~ts and one'~-!i.fe following them, with an aim of making the present exercises really influential in shaping one's course from then 'onwards: " '.: " Bi. Giving r~kre;i~s: ". . .: . 1. A reverent approach.is the ~nly proper one:.a retreat is the work of God; a work that may mean the salvation Of a soul or "t]~ )nakifi'g c~f a saint. " ": " (Note"continued from preceding page) The Mffror of the Bless6d Virgin Mary and The Psalter of our. Lady, by St. Bonaventure. Trans. by Sister Mary Emmanuel, O.S.B. B. Herder Book Co., St. Louis, 1932. Pp. 294-297. The Catholic Apostolate, published by the Pallotine Fathers, Milwaukee, Wis-consin, Vol. XI, p. 113. (Eng. trans, by the Rev. Jos. Baier.) Deuotion in Honor o~ our Blessed Lady; The Fioe Psalms: pamphlet issued by Tile .International Catholic Truth Society, 405-407 Bergen SL, Brooklyn, N. Y. (It is published by permission of the Redemptorist Fathers.) 198 . :.: . COMMUNIGATION$. ,. 2.The retreat master would .d0. well to avo!d.ipeaking,0f. himself. ¯ , 3. Conferences should be kepton a i~igh plane: deeply and supernaturally spiritual. They should be delivered with simplicity and sinceritg. . - .:. .:. ¯ ,. 4. Retreat m~isters would d0.well to avoid.the .use.of."We." '.'We know," "We realize," "We must," "Yet, we often," and.so forth. Retreatants like to accept the conferences .as coming from God, and the retreat master's identifying himself with the retreatants tends to frustrate their efforts. 5.-Novelties or novel themes should not be used to make an impress.ion, or to convince that the retreat master is "different," or the retreat "different." Sometimes this is done to the" neglec~"of important fundamentals, for'example~hell, obedience,' silence:' " 6. Truths that are old and obvious must be reconsidered in every retreat; and time-worn advice must be repeate.d. ~ . 7.Fresh. presentation is necessary-to draw and maintain interest and attention. .- ~: .:,.~ ¯ " .' APriest : " ~'~! R~)~rend' Father~ i . : '" ' ":""" " .MY .be.st retie~s begin" after"~h~y ~iie"~ohipl~ted. ' Fout'raeiia6rab]~: retreats of mY r~ligi6u~ life: ~i~e' 6nes whi~h,s~and ou for ~me.tl-iing in~'' :rather than ":taking~o~ei~hing .outi" Th~ 'ba~ed on 6ur H61y Rule. " Thh.iekieat 'ifiasker hgd"~en't" for~a coibY,) th~N~iice M~s~ress t61d us, and"made thd Spiritual Effeici~d~ ai3"pl~i dfi:edtiy to our daily; ll; ~s.' Thi'Hbl~;' Rfile became a living:, under.h~s direction. ~ . ' . . ' ' '"" ";~'::':' Anbther father showed ia his conference on the Sacrament of- Penance how very often nuns forget to confess envy:and jealou.sy,and:, to:make their purpose of.amendm.e.nt cen~gr.about love.of neighbor. It: makes one's faults against charity, show in .true.ligh~t. whe'n:.s,h~. confesses the basic, cause, .e:g. envy.S(ill another father he!d~:f0r.th such high ideals of sanctity that "_Christ the Ideal of: th :M0nl~ Marmion is included in. my privat.e spiritual read~ng at. least. ¯once every year since. ¯ . ':. Last summer we l~ad a retreat based on the most.beautiful medi-tations I have ever heard.- The director acually showed us hove.to 199 CoMMuNICATIONS Review [or Religious meditate. I p~ay for him every"day as h bendfactor because h.e has so helped ~y meditation problem. " : i'didn't like a retreat in which we' meditated on the Passion on Easter Sunday because the Exercises put it at ,that time. I didn't like a retreat in Which every meditation began with the sanie formula. "I ha~e never liked '"hell-fire" retreats. I could nevdr be scared intobeing good. I could be converted through 16ve of G~d. I do not like to be "'read at" during retreat. If the director uses notes" I. like to have him look at his audience, now and then. Finally,. thirty-five to forty-five minutes are long enough for any conference. If a retreat master hasn't converted me in a thirty minute. talk, he never will by talking over an hour. A Sister Reverend .Fathers: ,When I make a retreat, I don't like the retreat master to in(ro-duce "novel" things to the~ extent of getting away from-afiy of the old and fundamental truths. And if the retreat master uses the Exercises of St. Ignatius, I like him to bring in the: additions, annota-tions, and so forth, because I think that these help us to understand the¯Exercises and to make a bitter retreat, Also~ I think the explana-tions of the points ought to be short enough to allow the retreatants to meditate for a while by themselves. And I like to have a few little .stories and examples in the explanations of the points, because these lessen weariness and dryness.' Fifi~lly~since you've asked for sug-gdstions-- I believe that most of us who make. retreats are greatly aided if w,e feel that the retreat, master practises what he preaches: A Brother ~everend .Fathers: ' I am living in an infirmary where permanent invalids and some elderly Sistersare housed. For several yea.rs we have had retreat mas. ters who seemed more concerned about having us comfor'table and sympathized'with 'than about stimulating our spiritual lives. But a recent retreat master 'gave us a retreat for normal religious, who should understand "that suffering is basic, to spiritual growth, and~ who, if they understand their fundamentals, should strive to look upon suffering as a privilege in their spiritual lives and to use prayer 200 May, 1944 COMMUNICATIONS and the Uniting of their pains with the Suffering Savior for their own spiritual growth and for Other souls. If any group of religious needs to be stimulated to take their Courage in both. hands and to be willing to struggle bravely "and to fight valiantly, I believe it is the invalided religious. This recent retreat master, helped us. to do just that. Though I" have had devotion to the Holy Spirit for thirty years, it hadn't occurred to me that this is a particularly sturdy, "as well as liturgical, devotion. The retreat master expl.ained it as such; and he recommended it highly' to our sick--to make of us valiant women in our trials, soldiers of Christ, rather than self-pitying children." It gave me much joy to hear this because in my own eleven years of invalidism and hospitalization I have wondered why so many reli-gious look upon their suffering as a tragedy and an" opportunity for sel~-pity. This doesn't seem to be a normal Outlook, especially if one has any knowledge of the suffering which is borne in the world, even in the loveliest of homes. To conclude: From my knowledge of r.eligious, I believe Sisters like a sound exposition of practial truths, a "rousing up" on prin-ciples, a thorough overhauling of their every-day living--always with a definite solution through prayer and the Sacraments. This may sound like a large order; but I give it relatively and in contr"ast to the retreat in which one is left with volumes of theory or pages 9f mysticism. I have no quarrel with the beautiful mystici~sm of the Church. I love it. But women seem so often to become mysti.fied instead of mystical! Perhaps men do, too; I wouldh't know, but I have always thought that they are more apt to keep two feet on the ground. A Sister On Voca'don Reverend Fathers: In response to your invitation to "talk about vocations," we are eager to take advantage of this opportunity tO say something for the vocation to the contemplative life. ¯ Rev. 3oseph.3. Strauss, C.SS.R., in his communication on The Little Flowe~ Mission Circle, states that vocations need encourage-ment. This is particularly true of vocation.s to the contemplativ~ life. When a girl feels a desire to enter the cloister, she knows she is aiming high. She does not fed any too sure of herself, a.lthough she feels strongly drawn to a life of prayer and penance. Now, if she is 201 COMMUNICATIONS Rboieto t~or Relibious told that such a life is too difficult, that it does not accord with the spirit of our age, that it is useless, that she' could do more for God in" an active Order, she begins to doubt that God wants her in the clois-ter. She does not expect her parents to "feel, enthusiastic over her separating herself from them so completely, but .when she is dis-couraged by confessors, former teachers, religious friends on whose good judgment.she has always relied for guidance, the result often is that she enters an active Order where she does not firidcontentment, and very often leaves after a shorter or longer trial. This observation is the result of our,own personal e_xperience,in interviewing those who desire to enter our Order after ileaving an active one, or members of active communities who desire to make a change. We feel that if all those who have felt a desire to embrace our life had been duly encouraged we would not experience a want of vocations. - Poor Clare lquns Reverend Fathers : The letters in yo.ur REVIEW FOR RELIGIOUS concerning rdigious vocations have interested me. I strike my breast on many scores. For example, I have not put religious pamphlets in conspicuous places where young girls seeking information may receive the vitamins to increase or satisfy this hunger. Material about nursing, social work, and teaching is easily obtained, but they see.little about religious life. I hang my head when it comes to bringing up the subject in conver-sation. I wait f6r the girls to question; they wait for the Sister to instruct. The result is that nothing happens. In.'my prayers the petition for more candidates tags at the end of other requests which seem of more immediate importance. Unwillingly and u.nknowingly I m~y have shocked today's youth. They see us at such close range and are quick to criticize any lowering of their ideal. "The world is sO much with us" that it is easy to slip into its mannerisms. Now after accepting my share of the blame, I intend to fortify myself behind a table and say to the regular confessor of°young women, "Father, what about.you?" . You know your weekly peni-tents and afte~ a year or so you know their spiritual progress and desires, their temptations, in the world and their reaction. Some of these girls might be waiting for a suggestion from you that.would bring into being their first thought of a religious vocation for them-selves. 202 Mag, 1944 COMMUNICATIONS Perhaps in today's s.eminary you are instructed not to offer such. suggestions. .If that be the case then stop reading this immediately. I only know that it is because of my confessor I happen to be where I am, and I am extremely grateful for his suggestion of over twenty years ago. His Saturday line was a very long one so he didn't h;ive much time for each indiVidual. Outside of the confessional I didn't speak to him~more than a dozen times, and then only to bid him the time of day as we passedon the str.eet--so the influence came through the confessional. He first advised me to go each week to Confession and his advice was followed. Then one day he surprised me with: "Do you enjoy going out?" "Yes,. Father." "Do you have a good time in a social crowd?" "If I know the crowd." "Do you keep steady compa.ny?" "No, Father." "Will you say a prayer every, day for a special intention?" "Yes, Father.". A few months later he'qubstioned: "Do you know anything about the life of Sisters. "A little, Father." :'Do you think you would like to be one?" "No, Father." "Well, don't let this question, worry you. Say some praye.rs every day thi*t God ¯will let you know His will and that yot~ ~ill have the:strength to follow. I will remember this inten.fion in ~y Masses." ¯ Thus my confessor took 5he initiative and helped me to make: ~he ¯ first few steps toward my "vocation. This seems to me. to be. grand work--one that the regular, confessor can surely do better thhna retreat master or a teacher: In the future I'll .try harder to foster vocations that are so greatly needed but When it comes to bringing up the subject in conversation I think I'll turn to the regular confessor and say, "Father, what about you?" A Sister 203 Book Reviews THE MAN FROM ROCCA SIC;CA. By the Reverend Reginald M. Coffey, O~P. Pp. xi -I- 140. The Bruce Publishing Company, Mil- ¯ waukee, 1944. $1.75. " '~History probably offers no parallel case of a man being so com-pletely identified with wha~ he has Written. St. Thomas very early, poss.ibly even in his own lifetime, became an institution rather than a personality" (pp. 100, 10.1). In a well-conceived attempt to por-tray the human Thomas, the" author of this popularly-written little volume makes use of the legends and scattered data on the saint's life to reconstruct a fair picture of the man behind the Summae. Apart from a number of distra.cting author-to-reader asides and. an occa-sional expression not in the best of taste, the general reader who is l/o.oking for an 'introduction to this thoroughly human .personality will find The Man from Rocca Sicca satisfying fare. Several pages in .the chapters on the "dumb Ox," on Thomas the saint, the man, the preacher live up fully to the high promise of Father Farrell's preface. They stand out considerably above the level of the rest of the book in giving "a humanly touching intro-duction to Brother Thomas." In this day of excellently written biography and of exhaustive research into medieval sources, one looks forward to a definitivd life_ of St. ThomasAthe .religious, the statesman, the teacher and preacher, the champion of truth, the human dynamo, the dominant personality of his time. The'Man from Rocca Sicca suggests the human values that. will warrant special treatment.mL. THRO, S.J. SUBDEAC;ONSHIP: C;ONFERENC;ES ON THE RITE OF' ORDINATION. By the Revere'nd AIoyslus.Biskupek, S.V.D. Pp. xl -t- 301. B. Herder' B6ok Co., St. Louis, 19~44. $2.50. These medita~ion~ are the fruit of twenty years' experience in directing the Ordinandi Retreats at Techny. Father Biskupek quickly realized how rich in lessons for the young cleric was the ordination liturgy, suitable especially to the days preceding the cere, 'mony. Having found nothing in print along these lines, he mod-estly offers his own reflections as "something new in a field that stands in need of more cultivation."~ .204 BOOK R,EVIEWS The idea is splendid~ and worked out with a gentle persuasive-ness that bespeaks the fervor and maturity of its author. An outstanding merit o~ the book is its attractive simplicity. With no display of erudition or subtlety it proposes straightfor-wardly and effectively the clerical virtues which quite obviously link themselves to the sacred text. To some this obviousnes~might appear superficial. We might look for mort of penetration, grandeur, vitality. Two remedies suggest themselves: evidence of wider familiarity with historical and ascetical backgrounds, and a more humanly appealing richness of inspirational stories and actual experiences from the priestly minis-try. "Retreat masters might feel that a psychological analysis of the cleric's obligations is a more suitable framework for 'the daily medi-tations than the random sequence of the ceremonial. But for a daily hour of conference to link the retreat with the ritual looming so bright on the horizon, the comme.ntary is rich in suggestion. ~R. NORTH, S.J. MARYKNOLL MISSION LE'I'rERS: VOLUME II, 1943. Pp. viii ~-k 54. Field Afar Press, New York, 1943. $ .50. Falling bombs! In an instant a life;s work in utter ruins! Amid the terrors of war Maryknoll heroes are saving souls by bringing Christ not only to Chinese, but also to our American service men in China. The Letters give vivid persotial accounts of work ainong the Bhuddists, shopping tours in Kwelin, the strange life at Tibet, mis- "sion schools in war-torn villages. Thi~ second part of this booklet answers the question, "Why send missionaries to.South and Central America?" The descriptions of the sleepy life of the "barracas," the visit of Vice President Wal-lace to the mission in Villa Victoria, the tender devotion of the natives to Mary, the uniq

Issue 2.6 of the Review for Religious, 1943. ; ~ A.M.D.G. Revi ew forReligious NOVEMBER 15, 1 ~ ',.Singing With_÷he Church ¯ Mystic and Man'of Affairs 43 Clement J. McNaspy I~aw of integral Confession . .,' . Geral~d Kelly Mer~:y of the Sacred Heart .if,, . .John P. Lahey Checking- ~ our Spiritual Armor . .~. William F. Kelley Book Reviews Andrew H. Bachhuber Commuhications. QueStions Answered Decisions of the Holy See Index ÷o VolUme Two NUMBER 6 REVIEW FOR RELIGIOUS VOLUME II NOVEMBER 15, 1943 NUMBER CONTENTS SINGING WITH THE CHURCH--Clement 'j. McNaspy, S.,I .3.45 SOCIAL sERVICE STUDIES . ' . '. .~ . 353 ,JEROME JAEGEN, MYSTIC fi, ND MAN OF AFFAIRS-- Andrew H. Bachhuber, S.2 . 354 SUGGESTIONS FOR SUPERIORS ., . 362 THE LAW OF INTEGRAL CONFESSION--Gerald Kelly, S.,L 363 ON THE CO, MMANDMENTS . 3i72 THE MERCY OF THE SACRED HEART--,John P. Lahey~ S.,L 373 CHECKING OUR SPIRITUAL ARMOR--William F. Kelley, S.2. 379 FOLLOW ME . 385 COMMUNICATIONS '(On ,Vocation) . 386 PAMPHLETS . 394 BOOK REVIEWS (Edited by Clement DeMuth, S.J.)-- S't. ,lohn Capistran; St. Teresa of Avila; Prayer; Catechism of the Religious Profession; "Lest They Assist Passively"; The Dialogue of the Seraphic Virgin, Catherine of Siena: Children under Fire: The Eternal Purpose: Apostles of. the Front Lines: "Companion of the Crucl-fled: The Abiding Presence of the Holy Ghost in the Soul . 395 QUESTIONS AND ANSWERS-- 40. Obligation to use Communion Cloth . 406 41, Recitation of Little Office in Choir . 406 42. Novices serving table in boarding school . ' . . . 407 43. Indulgenchs on Plastic Medals and Beads . 407 44. Prayers for~ Pope to be said during visit ~ 408 45. Various ind~ulgences on Rosaries . 409 46. Insurance in Mutual Company not forbidden . 409. DECISIONS OF THE HOLY SEE OF INTEI~EST TO RELIGIOUS411 INDEX TO VOLUME II . 413 ~REVIEW [:OR RELIGIOUS, November, 1943. Vol. II, No. 6. Publishe~l bi-monthly : 3anuary, March, May, 2uly, September, and November at the C~lege Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942. at the Post Office, Topeka, Kansas, under the act' of March 3, 1879. Editorial Board: Adam C. Ellis,S.J., G. Augustine Ellard. S.J., Gerald Kelly, S.3. Copyright, 1943, by Adam C. Ellis. Permission is'hereby granted fo~ quotations of reasonable length~ prbvided due credit be given this review and the author. Subscription price: 2 dollars a year. Printed in U. S. A.

Issue 1.6 of the Review for Religious, 1942. ; A. M. D. G. Review-for Kengmus. NOVEMBER 15, 1942 - How Voca,tions Grow . Thomas S. Bowdern Do We Need Direction? . ,John E. Coogan Plenary Indulgences. . Thomas A. O'Conn'or ¯ Sanctifying Grace~ . Leo A. Coressel .Perfection and the Rellgi~)us - " Commun;cations Book Reviews Ouestions Answered. Decisions of the Holy See .Index to Volume One I Nu~s~ 6 REVIEW FOR RELIGIOUS VOLUME I NOVEMBER 15, 1942 NUMBER 6 CONTENTS COMMENTS~The Editors . .- . 362 HOW VOCATIONS GROWmThomas S. Bowdern. S.J .364 TWO CATECHISMS . 375 DO WE NEED DIRECTION?---3ohn E. Coogan, S.'J . 376 PLENARY INDULGENCES FOR THE SOULS IN PURGATORY-- Thomas A. O'Connor, S.J . 382 SANCTIFYING GRACE, A PRICELESS REALITYmLeo A.Coressel, S3.39.0 FRANCIS DE SALES AND THE LITTLE OFFICE .3.9.9 PERFECTION AND THE RELIGIOUS--Augustine Klaas, S.2. 400 BOOKS RECEIVED . 406 COMMUNICATIONS (On Spiritual Direction) .407 BOOK REVIEWS-- THE ART OF LIVING ,JOYFULLY. By the Reverend Henry Brenner, O.S~B4.16 CATECHISM COMES TO LIFE. By the Reverend Stephen Aylward : 416 SAINT THOMAS AQiJINAS MEDITATIONS.~ By the Reverend E. C. McEniry, O.P. 417 "DRAW NEAR TO HIM." By Sister Mary Aloysi Kiener, S.N.D. 419 THE RELIGIOUS LIFE AND THE VOWS. By Monseigneur CharlGesay 419 LA VIE DES COMMUNAUTES RELIGIEUSES. By the Franciscan Father4s21 MARY IN HER SCAPULAR PROMISE. By ,John Mathias Haffert 426 QUESTIONS AND ANSWERS-- 36. Right of junior member of family to vote .". . . . 422 37. Crozier Indulgences . 422 38. B~ll during the Angelus . 423 39. Reading of Decrees of Holy See . 423 40. Stations conducted by Sister Superior . 424 41. Residence of Sister Catechists . -. . 425 42. Re-election- of Councillors ¯ . 425 DECISIONS OFTHE HOLY SEE OF INTEREST TO RELIGIOUS427 BUSINESS ANNOUNCEMENTS . ~ 428 INDEX TO VOLUME I . 429 REVIEW FOR RELIGIOUS, November, 1942. Vol. I, No. 6. Published bi-monthly: January, March, May, July, September, and Novemberl at The College Press, 606 Harrison Street, Topeka, Kansas, by St. Ma~r's College, St. Marys, Kan-sas, with ecclesiastical approbation. Entered as second class matter January "15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editoriai Board: Adam C. Ellis, S.,J., G. Augustine Ellard, S.,J., Gerald Kelly, S.J. Copyright, 1942, by Adam C. Ellis. Permission is hereby granted for quotation~. of reasonable length, provided due credit be given this review and the author. Subscription price: 2 dollars a ~'ear. Printed in U. S. A. The Editors WE CLOSE this first year of .publication with a sincere "Thanks be to God!" When we finally decided to publish this magazine, the future had begun to look very uncertain. Shortly after we had announced publica-tion, the United States entered the war, and the uncertainty was increased. All through the first year we have felt the uneasiness characteristic of an.y "small business," because of the difficulty of obtaining materials. However, we still sur-vive, and we thank God and trust the future to Him. Our subscription list has increased gradually with each number. At present it is sufficient to guarantee our finan-cial security unless prices change very radically. From an apostolic point of view, we should like to see the list con-tinue to grow because there are many other priests and religious-who would, we think, find the REVIEW. helpful. We are grateful to our readers for their cooperation, and we ask prayers for God's continued blessing. . Vocations OME years ago Father Thomas S. Bowdern, S.J., com-bined educational necessity with apostolic enthusiasm by writing his doctorate thesis on the subject of religious vocations. The result of his efforts was a formidable heap of typewritten papers that make .two thick bound volumes. A small section of the thesis was printed; the remainder was kept from the public eye. The editors of REVIEW FOR RELIGIOUS paged through another section and found that it made interesting and profitable reading, provided One could distract oneself from such distressing technicalities as charts, graphs, and tables. We are publishing that section (minus 362 COMMENTS the technicalities) in the present number. We trust the readers' reactions will be as factorable as ours. Father Bowdern ~published the principal conclusions of his thesis in The Queen's Work. Later that same material was reprinted in a small booklet entitled A Study ot: Voca,. tions. Father Bowdern has a limited supply of the book-lets and sells them to interested parties for ten cents a copy --about cost price. If you wish a copy, write to: The Rev-erend Thomas S. Bowdern, S.3., Dean of the G~aduate School, The Creighton University, Omaha, Nebraska. Spiritual Direction ] N THIS. ISSUE we continue the discussion of spiritual direc, t~on. Father John Coogan, S.J., of the University of Detroit, contributes a brief articleon an aspect of the ques-tion that should not be ignored in our discussions. " Besides Father Coogan's article, we print some rather lengthy communications. We trust that the readers will not find that this gives them too much of the samd thing. We consider this an important subject; and we think it well to treat it thoroughly now rather than let it drag on indef-initely. A few more articles on the same subject will very likely be printed in subsequent numbers. After that (in compliance with a suggestion made by a priest in one of the present communications) we shall try to give a useful sum-mary i~f all articles and communications. One of the most helpful letters printed in the September number was from a Brother. The present issue contains no communications from Brothers. We realize, of course, that spiritual direction as a problem is much more keenly felt by Sisters; nevertheless, if the Brothers hav~ either sug-gestions or problems, we shall appreciate their communica-tions. It wofild be desirable to consider all aspects of the question of spiritual direction, of religious men as well as of religious women. 363 'l-low Vocal:ions row Thomas S. Bowdern, S.,J. SOME years ago, the editors of The Queen's Work sought to keep in touch with the thinking of modern Catholic youth by a series of questionnaires. During the school year 1928-1929, the questionnaire included a few questions calculated to reveal the attitude of the Cath-olic student world towards vocation to the priesthood and the religious life. The results were most interesting. They stimulated the present writer to push that part of the inves-tigation still further, but from a different angle. He chose for the subjects of his study, not students in high school and .college, but" the young people who had already chosen reli-gious vocation and were either novices and seminarians, or already young priests, Brothers, and nuns. To interview in a short time an adequately large num-ber of seminarians, young priests, and religious scattered all over the United States on the subject of their vocation, it was necessary to resort to the questionnaire method. There is much that can be said for and against, the questionnaire. And it has all been said. The writer was encouraged to think that he could construct a questionnaire that would meet the best specifications sufficiently well for his purpose. With the assistance ofp~ofessors and friends in St. Louis ~3niversity, he developed a questionnaire that seemed to be complete enough to yield satisfactory data and yet not so lengthy as to arouse prejudice. In 19.30, sample copies of a rnach-tested questionnaire with an explanatory letter and a.return postcard were sent to the superiors of 650 seminaries, novitiates, and mother-houses listed in the Official Catholic Year Book of 1928. About 160 replies were received accepting the invitation to 364 HOW VOCATIONS GRO~V cooperate and requesting packages of quest!onnaires. During 1930, .7,500 questionnaires were filled out and returned by .2,500 men and 5,000 women. Replies were received from ten major seminaries, seven preparatory seminaries, twenty-five religious orders of men and twenty of women. Of the religious orders of men, five were com-munities of Brothers. Among the women, several orders each included independent branches of the same general order. One strong objection was advanced against the validity of the data that might be received; it was thought that seminarians and novices might be tempted to say what would be calculated to please their superiors. In this case, however, there seems to have been no restraint imposed or suggested. The writer doubts that superiors exercised their rights of censorship in the matter of the vocation question-naire because several packages of returned questionnaires were received with each individual response in a sealed enve-lope Of its own. From several large groups individual questionnaires were returned individually by mail, although that meant considerable expense for postage. Most convincing of all was the utter candor of the replies. Some were almost too candid, attaching vocation stories that we~?e almost general confessions--the way Catholic young people are willing, on occasion, to write or talk to a priest. They all knew that they were writing to a priest and a religious, and, of course, their confidence has been scrupulously respected. The questionnaire had ten general divisions: 1) Family and Home Life; 2) Reading; 3) Social Life; 4) Socie-ties; 5) Schools and School Life; 6) Your Vocation; 7) Obstacles to Vocation; 8) Vocations of Companions; 9) Aids to Vocations; 10) Your Own Vocation (in story form). 365 THOMAS S. BOWDERN In this article, omitting the first five general divisions, which deal with the external circumstances of vocations, we enter a soul, if that is possible. From the inside we look out upon the world through the eyes of the boy who became a priest o~ Brother and of, the girl who became a nun. They will try to show us how they discovered Vocation coming into their lives and how they recognized it, saw it was for them and chose to embrace it. First Thought of Vocation When do Catholic boys and girls first think of a reli-gious vocation? Our survey showed that the first thought of vocation had come by the age of 10 to thirty-nine per cent of the boys and thirty-two per cent of the girls;, by the age of 14, to seventy-seven per cent of the boys and sixty-four per cent of the girls; and by the age of 20, to ninety-seven per cent 'of the boys and ninety-four per cent of the girls. From this it would appear that the thought of reli-gious vocation comes rather early to Catholic boys and girls--and earlier to the boys than to the girls. These were first thoughts; the vocational decisions were usually made much later. Three-fourths of both boys and girls questioned reported that their vocation was of slow growth without anything sudden, certainly without anything sensational, about it. Moreover, most of them considered the step for a long time before actually making it; in fact, four-fifths of those reporting stated that they spent more than two years in considering the important step. These facts should calm those who are likely to be disturbed by misgivings that.vocations are too apt to be the result of unreflecting adolescent impulse. How many Americans take that much time to think and pray before they get married--or divorced? How do boys and girls get started to thinking about a 366 HOW VOCATIONS GROW religious vocation? The leading occasion of the boys' first thought on vochtion was a .'"Talk on.Vocation." For many boys such a talk started their first thoughts toward planning their future careers. For many, tog, such a talk brought the revelation that the priesthood was a possibility for them. So high did boys place the priesthood and so far beyond their own reach that many said they were. fairly stunned the first time they learned that such a grace could be hoped for by tbem.i A close s.econd to "Talks on Vocation" was "Serving Mass" as an occasion for the first thoughts of the priesthood or the religious life. Seeing another boy like themselves and well known to them being accepted for the priesthood or the religious life was also a powerful inspiration: Nearly half of the boys who reported on this topic got their first inspiration from "Talks on Vocation," "Serving or Assisting at Mass," from the "Vocation of Another," or from a "Desire for Penance." With the girls by far the most frequent source of inspi-ration was the sight of another girl entering the convent. A strong second was the '~School Atmosphere" and a close third was the "Good Life ~f Another." These three occa-sions account for 43 per c~nt of the "first thoughts" of the girls. From this it would seem that girls are powerfully moved by example, much more so than the boys. What i's Vocation? When these young people, and some of them very young, thought about rel,,~gmus vocation, what did. they think vocation really was~ More than half answered this question; and a tabulation of results shows that most of them began with a very sound and sane idea of vocation, a bit hazy perhaps, at least in its expression, but fundamen-tally correct. However, a less correct idea--that vocation 367 THOMAS S. BOWDERN is something vague and miraculous and mysterious--was held by some 22 per cent of the boys and 19 per cent of the girls. A few failed to have any proper appreciation of vocation. They said they thought the religious life was just college life of a sort--a mistaken but pleasant notion as compared with the view that a religious vocation is just a lot of unpleasant sacrifice that some luckless wights are called upon to suffer by fate. It must be added that all these thoughts were first thoughts. All these boys and girls had ample time to learn better and more clearly the nature of a religious voca-tion. Nevertheless, our study does show that some instruc-tion is necessary. At proper intervals sermons and talks on vocation should be given to instruct the faithful, young and old. Motives The life of a priest or a religious is not all sacrifice that keeps human nature in an agony of crucifixion. It has its attractions. A rather large number of boys and girls frankly admitted that, at least at first, they were drawn to the religious life b-y" its merely natural attractions: for instance, its opportunity for a fine education, travel, adven-ture, and so forth. A vocation founded on merely natural motives would not be a true vocation at all. A person who decided his vocation on such motives alone could not per-severe, certainly could not live a worthy religious life. But then we must remember again that these young people had time and opportunity to learn better.The questionnaire showed that the motives which finally influenced their choice were much more substantial. Both boys and girls were influenced most of all by the spiritual security which a religious vocation.seemed to hold out. The boys were next attracted by the supreme privi-lege of the priest, the power to offer the sacrifice of the Ma~s, 368 How VOCATIONS (3ROW This would not influence the boys who planned to be Brothers, nor could it interest the girls; butall again agreed on the next dominant motivemthe desire of a consecrated life. By this they meant a life lived entirely for God, utterly devoted to Him, a complete giving of themselves to Him in love and service. This motive, worthy of the gredtest saints, ran high with both boys and girls. If we. are awed by this consuming love of God, this surprising spiritualintelligence and supernatural wisdom in our boys and girls, we must remember that this generation is, the fruit of early and frequent Communion. Pius X prophesied: "There will be saints among the children." The other motives hardly need special comment. And yet, it is worth noting, in a sex-mad century, when young people are overstimulated and even seduced by the environ-ment created by their elders, that love of chastity is a motive mentioned frequently by the boys and especially by the girls. This love of chastity which the love of Christ inspires in the hearts of Catholic boys and girls is accepted in a religious vocation as a life-long obligation and conse-cration. Incidentally, it might be mentioned here that this inspiring love of chastity was not a love of the"unknown." Our study showed that the candidates for the priesthood and the religious life gave the obligation of chastity seri-ous and considerable thought. The natural difficulty of a life of virginity, the heroic self-denial it demands, the sac-ritices it imposes, furnished 56 pet cent of the obstacles to vocation mentioned by the boys and 42 per cent by the girls. Sustaining Influence In addition to their own thoughts on such a "life probl.em," it seemed more than likely that there was some person whose influence had sustained or encouraged the 369 THOMAS S. BOWDERN growing determination of these boys and girls to choose a religious vocation. They were invited to report who or what was the most potent influence toward their choice. From the responses received, it would appear that mothers are more ready to encourage their sons to be priests than they are to encourage their daughters to be nuns! While the boys were most often encouraged by their mothers, the girls were most often encouraged by nuns. As a potent vocation influence among the boys, nuns rank second with fathers a very dose third. Twelfth on the boys' list was the Religious Brother; but this posi-tion should not be underestimated, as it is evident that the opportunities of the Brothers would be relatively few in comparison with the opportunities enjoyed by others. Among the girls, reading was placed second, with mothers third. A glance at the percentage shows that the girls mentioned nuns as a vocation influence more than twice as often as they mentioned their mothers. Do mothers appreciate the religious life as a vocation for their daughters? Another interesting fact that appears from this study is that fathers were rated third by the boys, but only ninth by the girls as a vocation influence. Most Helpful Reading Rea.ding ranked high as a vocation influence for the boys (fourth) and especially for the girls (second). As this was anticipated, the boys and girls were further asked to state what particular bit of reading gave the inspiration or encouragement. Biographies of saints were first by a. wide margin. A distinct second for both boys and g~rls was the Life of Christ, with the Imitation of Christ a close third. The New Testament was placed fourth by the boys who answered. If it is the Gospels that made the impres- 370 How VOCATIONS GRO~ sion, then probably this data should be combined with the report on a life of Christ because, after all, the Gospels are biographies of Christ. But even when so combined, the Life of Christ runs a slow second to the biography of a saint for both girls and .boys. Should it not be the other way? Should we not encourage rather a biography of Christ than that of a saint? Modern Xaviers? One of the classic stories of vocational influence is that of St. Ignatius Loyola saying quietly, but repeatedly, to St. Francis Xavier, :'What doth it profit a man if he gain the whole world and lose his own soul?" That thought finally buried itself so deeply in Xavier's heart that it changed his life and led him into the priesthood and the religious life and finally into his extraordinary and glori-ous career as a modern St. Paul. Our boys and girls were invited to report if any such thought had a similar influence on them. It seems not. Grace can work like lightning; but usually like nature, which it perfects and elevates, it works slowly, imper-ceptibly. In such circumstances, no single thought would become focused with the clearness of the thought that won Xavier to God's service. However, in one point we do seem to have a lot df Xaviers in the modern world. Xavier resisted the thought that St. Ignatius persistently pushed into his mind. He argued against it. He fought against it. But finally, this arrow of thought that was tipped with the grace 0f God pierced all the defenses of selfish human nature and won him for God. Among our boys and girls, a big majority felt that their vocation was the triumph of grace over their weakness, ignorance, sinfulness, reluctance, or lack of generosity. THOMAS S. BOWDERN That was the majority, but a very comfortable minority felt that persevering prayer had won their voca-tion for them. They had wanted a religious vocation, had feared that Go~t would pass them by or that their own unworthiness might lose this favor for them, and so they "had prayed the longer." Favorite Saints We have already seen that the inspiration of the per-sonality and example of some saint ranked high as a voca-tion influence. The boys and girls were further asked to report on their favorite saint. It is interesting to note that the Blessed Virgin, St. Joseph, the Little Flower, and St. Anthony are universally popular and in almost that order. St. Aloysius and St. Rita are the other saints ranked among the first ten by both boys and girls. The chief reason among the boys for the choice of the favorite saint was that the boy bore the saint's name. A close second was the attractiveness of the saint's personal-ity or virtue. The chief reason among the girls was the saint's career; the second, the saint's personality or virtue. The third reason with the girls was the fact that their favorite saint answered their prayers. Only in fourth place was the reason that the girl bore the saint's name. The fact of a saint's being a patron in Baptism weighed much more with the boys than with the girls. Favorite Devotions Learning to live with God, the art of prayer, is a most important spiritual accomplishment. We are taught its beginnings by being trained in ways and means of "raising the mind and heart to God." The Church, as a spiritual mother, is alert to make prayer as easy and attractive as possible. Unobtrusively and persuasively she suggests or 372 How VOCATIONS GROW approves many devotions or exercises of piety, designed to appeal to a great variety of tastes. Of course it is not pos-sible, and happily it is not. necessary, for each devotion to satisfy all tastes. What devotions attracted and satisfied our vocation boys and girls? For about 90 per cent of the boys and 94 per cent of the girls who answered, they were devo-tions that centered around our Lord and His Blessed Mother. It is interesting to note that the boys were almost equally divided between devotions to Jesus and devotions to Mary, whereas the girls b~r a large majority inclined to favor devotions centered around Christ. In particular, devotion to the Blessed Virgin was first with the boys; devotion to the Sacred Heart, first with the girls. About 60 per cent of the girls favored devotions centered around our Lord, about 35 per cent devotions directed toward the Blessed Virgin. Fostering Vocations One final insight into the attitude of our vocation boys and girls. Since many of them had companions who had abandoned the idea of a .religious vocation, they were invited to say what they thought could or should have been done to confirm these companions in their first choice. Only 31 per cent of the boys and 17 per cent of the girls answered this question, but those who did answer were in remarkable agreement as to their chief recommendations. All agreed that the thing most needed to prevent the loss of vocations was encouragement from older people, whether parents, pastors, Or teachers, and prayer on the part of the boys and girls themselves. Next to these two things they demanded a more vital Catholicspirit in the home itself, with good example in Catholic Faith and Catholic living given by the parents. The fourth recom- 373 THOMAS S. BOWDERN mendation of the boys was "Better Vocation Guidance" and the fifth was "Better Interpretation of the Saints." .The girls gave the same two reasons, but in reverse order: they were of the opinion that a better and more human interpretation of the saints and of sanctity itself is a.far greater need than better vocation guidance. Both boys and girls agreed on their sixth recommen, dation, namely, that there should have been more easily available "Information"--not an erudite or subtle ,expla- :nation of the.mysteries of the spiritual life or the secrets of prayer, but information, just plain, ordinary informa-tion. ,To be a priest or nun, "What do I do? . Whom should I see? . Where do I apply? . When do I start?" .These are the obvibus, practical measures that are all too easily neglected. In drawing up fi concrete program of means for fos-tering and furthering vocations, the bo~rs favored practi-cal, active, almost material measures: while the girls favored prayer, reading, and spiritual means. The boys were for publicity and propaganda, with sermons to explain arid exhort, followed up by practical information, strengthened still more by good example from priests and religious, who are then t6 promote vocation in an indi-vidual way by informal talks and private conversations. Also they are not to ldold themselves above and aloof from boys, but are to welcome intimate contact and association with them. The girls, on the other hand, advised a more qui~et and spiritual-procedure. They would encourage first of :all prayer for God's.grace land meditation on the .things .of God, with the inspiration of genuine good example from the nuns. The nuns and others should speak a seasonable word. of encour~gement, and priests., should, instruct and inspire with sermons on the nature and excellence of reli- 374 How VOCATIONS GROW gious vocation. The effect of the sermons should then be deepened and strengthened by~ a~ generous share of g~0od reading. Priests and nuns, their natural spiritual guides, should guide s6uls to find vocation more skillfully than they have done and be on the alert to spread the practical information that will take the vagueness and the ~mystery out of the necessary steps of leaving home and entering a novitiate. " The spiritual vitality of all this, said the girls, should be strengthened by frequent Communion and by retreats, the whole to rest upon the solid base of ~a really Catholic home where culture and sanctity can be breathed in with the air. It is more than ten years since this survey was made. One is apt to wonder if those vocation-subjects who out-lined such zealous programs have since done their full share in putting them into effec!! TWO CATECHISMS Catechism teachers will be glad to know (if they do not already know) that Father Aioysius J. Heeg, S J,, has prepared a Reoised dunior Edition of his little hook. desus and I. This revised edition is really two books in one. It is so designed as to incorporate not only the well-known narrative text of desus and I. but the new question-and-answer text of the First Communion Catechism prepared from the recently revised Baltimore Catechism. The book represents an attempt to give the child the best possible start in his study and tsractice of religioh. It is meant to be used in the first two grades, re-gardless of the texts to be followed later on. It is also' meant for those children beyond the second, grade who are late in starting their religions instruction. Pub-lished by the Loyola University Press, Chicago, Ill. Information on this text and on various practical helps for teachers of it may be obtained from The Queen's Work, 3742 W.Pine Blvd., St. Louis. Mo. Someone has also given us a copy of the illustrated edition~ of M~ First Com-munion Catechism, prepared by Ellamay Horan, Ph.D., Editor" of the $ournal of Religious Instruction and the Co-author of the Kingdom of God series. The text is simple: the illustrations are most attractive. Published by W. H. Sadlier, Inc., New York and Chicago. Do ~Y/e Need Direction? John E. Coogan, S.J. AFUNDAMENTAL question in any discussion of spiritual direction of religious has to do with the need of such direction. Among some religious of today there has grown up a feeling that the age of spiritual direction is passed; that it belonged to the "horse and buggy age"; that the modern religious, equipped with multiple credits and degrees, is well able to guide himself. Religious of this modern mind are inclined to look upon those who seek direction as lacking in spirit, or as "mys-tics" nby which term they mean top-lofty persons whose feet are not solidly set on the ground. Sometimes those who think thus lightly of spiritual direction are in posi-tions of authority. When their subjects fail to obtain the needed spiritual direction from their ordinary confessors and ask other means, permission is given with evident reluctance. Historians tell us that in the England of Queen Eliza-beth it becanie a government policy to make poor-reIief so humiliating that it would not be asked. Similarly, religious ¯ are'sometimes granted needed opportunities for spiritual direction so grudgingly that they prefer to be deprived rather than seek grudged permissions. Concerning such slight esteem for direction that does not chance to be at hand, one thoughtful nun has recently written: "There is a school of thought in our community which holds that since spiritual direction is not ordinarily avail- . able to religious engaged in such work as ours, it is indica-tive of presumption and singularity and entirely contrary to the spirit of 'simplicity' .which we inherit to seek it by 376 DO WE NEED DIRECTION? extrao.rdinary means. That school of thought considers itself representative of our intangible. 'Spirit,' the non-possession of which renders one anathema in this life and possibly in the next." , It is difficult to account for such easy foregoing of direction. Certainly the whole Weight of authority is against unnecessary self-direction, in every age of the Church. St. Alphonsus tells us that in his own day some religious wished to live without a director, imagining that with rules and superior they needed no other guide. But the saint continues, "They err: for along with the rules and the superior, nuns should have a confessor to direct the interior exercises, and to admonish and guide them, even in what regards their exterior employments." We need not remark that St. Alphonsus is the prince of moralists; that he here speaks of all classes of religious women, giving no least suggestion that any one is above the need of a director. And while he agrees that God will supply where guidance cannot be had, he warns us, "To refuse the. guidance of a minister of God when it can be had, is an act of temerity which the Lord will punish by permitting the soul to fall into many errors. God could guide us all by Himself, but to make us humble He wishes that we submit to His minis-ters, and depend on their direction." St. Francis de Sales, like .Alphonsus a Doctor of the Church, and a model director, complains too that "there are some persons who pretend they will not resign the con-duct of their souls to any but only to the spirit of God." They err, Francis declares, since "the manner by which God guides us is only that of obedience. If you take not that road, there is nothing but error and wandering." St. Philip Neri used to say that "there is nothing more dangerous than to direct one's own conscience." St. John of the Cross declares that "not to submit to the judgment 377 JOHN E. COOGAN of a confessor is pride and want of faith"; and he solemnly adds, "They who obey. a spiritual father cannot err." St. Bernard urged the need of a director upon learned as well as ignorant, declaring that he himself stood in need of a director; that in fact, "He who guides himself has a fool for a disciple." The same emphasis upon direction as needed even by the learned we have from the sainted Dominican, Vincent Ferret: "He who has an adviser whom he absolutely obeys in all things, will succeed much more easily and quickly than he could if left to himself, even if. endowed with quick intellect and possessed° of learned books." The need of even the virtuous for a director is the teaching, too, of the spiritual writers of today. For example, Father Henry Davis, S.J., the English professor of Moral and Pastoral Theology, tells us simply that "A confessor who hears the confessions of very devout people has a duty of directing them to spiritual perfection." And Father W. E. Mulroney, S.S.J., says, "The confessor must tactfully let it be known that he is more than an absolution machine; that he intends to be helpful as a director." Monsignor Kerby, late editor of The Ecclesiastica! Review, urged the need of direction even for priests, telling us that "Spiritual direction should never be separated from confession . . . Among the major joys of life for a priest may be named the consciousness that there is one human being in the world to whom entire confidence is given, one whose knowledge is complete and who knows in fullest degree the weakness and the strength, the triumphs, defeats, aspirations and sufferings of the penitent's life. A confessor whose spiritual direction is a source of strength to his clerical penitent, becomes to him almost a deputy conscience, a source of wisdom and comfort at all times." (Cf. "The Priest as Penitent and Confessor,". in 378 DO ~rE NEED DIRECTION? The Ecclesiastical Review for November, 1935.) The moral teachings of the Church come to us indi-rectly through approved spiritual writers. But regarding the need of a director, Mother'Church frequently speaks for herself. To cite only two declarations, the first being from the Council of Baltimore: "Let the priest who goes to hear confessions seriously ponder over these offices of judge, shepherd, physician, and father, and endeavor, as far as in him lies, to fulfill them in deed and work." Finally, and of even greater importance, our Holy Father, Leo XIII, in his encyclical against a heretical spirit of false indepen-dence and naturalism, against the whole Protestant spirit hostile to direction, a spirit ominously called in the encycli-cal, "Americanism," warns us that "God in his ~infinite Providence has decreed that men for the most part must be saved by men, 'in order that,' as Chysostom says, 'we should be taught by God through men.' . . . This manner of acting has invariably obtained in the Church. All without exception who in the course of ages have been remarkable for science and holiness have taught this doc-rine. Those who reject it assuredly do so rashly and at their peril." To this unanimous testimony of the learned and holy regarding the need of a director, we may add a few con-siderations from reason. Father Poulain, S.J., the author-ity on pra3?er, here remarks that the confessor "has devoted himself to theological and sometimes to ascetic studies, which his penitent usually has not done." And even should the penitent be more thoroughly v~rsed in these sciences than the confessor, still "God blesses obedience and the humility from which it proceeds." A director enables the penitent, adds Poulain, to profit by the common lesson of experience that "even in temporal affairs it is prudent not to trust to our own guidance." To the contention that 379 JOHN E. COOGAN he who declines human direction has a director in.God, he rejoins: "By a similar principle it might be proved that God usually compensates for the absence of missionaries among the heathen, and that it is therefore unnecessary to concern ourselves as to their conversion.''1 St. Francis de Sales, too, argues the need of a director from the fact that we cannot see ourselves as we are, bin-dered as we are by a certain veiled, unsuspected compla-cency; and he demands, "Why should we wish to consti-tute ourselves directors of our own souls when we do not undertake the management of our bodies? Have we not noticed that physicians, when ill, call other physicians to determine what remedies they require?" A further argument from reason for the need of a direc- ¯ tor may be drawn from the fact that few can do their best altogether unobserved. There is an ancient proverb that ~hestrongest urge in all human nature is "to sit down." There are few things in the natural order so powerful in drawing out the best that is in us as the interested gaze of a pair of friendly eyes. No racer long maintains a ~elling pace, no high jumper lifts himself to heights untouched, without a witness to his efforts. And, speaking now of women, the great Mother Stuart gives as one of their most subtle but damaging faults their "emotional current which is satisfied with feeling acutely, and stops short of trans-lating generous emotion into act"; their "wide-spread shrinking from responsibility and mental effort, the tend-ency to drift"; so that, as she sums it all up, "Someone who will make us do what we can is our chief want in life." We can with slight modification apply to all religious what the zealous Josephite, Father W. E, Mulroney, says 1Of. Chapter xxvi of The Graces of Interior Prayer (London, Kegan Paul, 1928). Poulain is speaking primarily, but not exclusively, of mystics. In the Preface he says explicitly that a director is needed for all spiritual questions. 380 Do WE NEED DIRECTION.;' of the nuns' need of a .director: "A little thought on the subject of Sisters' confessors will bring the realization to every priest that in this case the hearing of confessions involves also direction--that is, if the confessor desires to be truly helpful. The mere recital of slight imperfections which constitutes the average confession of Religious Sis-ters, followed by absolution, without any direction or stimulation towards higher endeavor, usually leaves the Sisters with no incentive for perfection. Their medita-tion and spiritual reading lack that personal element so necessary in most cases for advancement. We are human, and human nature usually needs the impact of human na-ture to excite progress. To know that someone knows us, to know.that someone expects us to advance, seems for the average person a necessary condition for progress in spir-itual things.''2 With the Oratorian, Father Frederick Faber, we must say: "It is certainly to take a yoke upon ourselves to have a director. But unless we are prepared for it, it is really useless, not unfrequently worse than useless, to attempt a spiritual or interior life. We may possibly be safe without a director, if we choose to sit down in the dust and ashes of low attainment; but not otherwise." In view of such weighty insistence upon the need of spiritual direction, is the religious to be thought presump-tuous and singular who makes measured use even of extra-ordinary means? Surely the ordinary confessor is the pre-ferred source of direction, other things being equal. But rather than go without interested and adequate direction, is a religious not rather to be commended for making such measured use of even the extraordinary confessional aids offered by Canon Law and the Religious Rule? 2For this and other references to Father MulroneF, confer "Confessors of Sisters," in The Homiletic and Pastoral Reaieu~ for May, 1929. 381 Plenary Indulgences t:or !:he Souls in Purga!:ory Thomas A. O'Connor, s.J. ~REQUENTLY we are reminded of the suffering souls in Purgatory. Time and time again we resolve to do all we can to aid them by our prayers and. by the gaining of Indulgences. This year there come to mind not only the sixty-eight who were said to die every minute throughout the world, but also the soldiers, sailor~, and fliers of every country: soldiers, falling machine-gunned in a rain of steel'; fliers, hurtling through space, their planes afire; sailors, blown to bits by torpedo explosions, or trapped in sinking ships. War means death. Death means Purgatory. Purga-tory means souls suffering the temporal punishme.nt due to their sins. If the doctor in the first-aid station and the nurse in tile base hospital, heroically working to ease the pain of the wounded or to save the lives of bullet-torn, powder-burned bodies, deservedly win our admiration; cannot we emulate their valorous service by our own efforts to help the Holy Souls who look to us from their beds of pain, and longingly yearn for the hour when they will enter into the eternal rest? Since a plenary indulgence remits.all the temporal pun-ishment due to sin, obviously plenary indulgences will most help the Souls in Purgatory. A religious in the performance of his daily spiritual duties is,in aposition to help the Holy Souls as no one,else can.~ A large number of)ndulgences-Tple~ary indulgences ---can be gained by a religious Without assuming any addi-tional practices or the recitation of burdensome prayers,. 382 PLENARY INDULGENCES Perhaps the only .condition necessary will be the saying of prayers for the intentibn of the Holy Father at each of one's regular visits to the Blessed Sacrament. Of course, prudence and moderation should always mark the practice of gaining indulgences; If sanctity is "sublimated common sense," then in this, too, common sense will be a-safeguide. The indulgences spoken of here, with few exceptions, can be gained by all C.atholics, not only by religious and cIerics. To Gain an Indulgence 1. One must be in the state of grace to gain anindul-gence. The reason is that indulgences remit the temporal punishment only of those sins whose guilt has been for-given. To gain a plenary indulgence there is required also a detestation of all venial sin, since otherwise the temporal punishment of those unforgiven venial sins would remain Untouched by the indulgence. Hence can be seen the value of an act of contrition for all venial sins before performing the prescribed prayers to which is attached a plenary indul-gence. If one does not gain a plenary indulgence, he can gain a partial indulgence according to the disposition which he has. 2. A general intention of gaining indulgences must be had. That intention suffices which is once made and not sub-sequently retracted. A good practice is to renew one's intention occasionally, even daily, to gain all the indul-gences one can. 3. The conditions prescribed for the indulgences must be fulfilled. The prescribed prayers must be recited orall~t; that is, no~ necessarily out loud, but by forming the words with 383 THOMAS A. O'CONNOR the lips. One may, however, gain the indulgence attached to the saying of an aspiration by reciting it mentally and not orally. 4. Plenary/ indulgences are generally granted "'under the usual conditions.'" "'Under the Usual Conditions'" These "usual conditions" are Confession,-Communion, Visit to a Church, and Prayers for the intention of the H61y Father. A. CONFESSION: This condition is fulfilled for the gaining of ordinary plenary indulgences: a) either by those who have the habit of confessing twice a month unless legitimately impeded; or b) by those who have the habit of receiving Holy Com-munion daily (5 or 6 times a week). For others the con-fession may be made on any of the eight days preceding the day on which the indulgence is to be gained, or on any of the seven days fo!lowing. (Note: One Confession suffices for the gaining of all plenary indulgences during that time.) B. COMMUNION: Holy Communion may be received on the day previous, on the day of the indulgence itself, Or within one week. (Note: One Holy Communion suffices for all indulgences which may be gained during that time.) C. VISIT TO A. CHURCH: -The visit may be made to any church or public ora-tory, unless one special church has been designated. For religious, any chapel in which they fulfill their obligation of hearing Mass suffices. (Note:"Unlike the conditions of Confession and Communion, the visit, when required for plenary indul-gences, must be repeated for each indulgence gained.) 384 PLENARY INDULGENCES D. PRAYERS FOR THE INTENTION OF THE HOLY FATHER : 1. One Our Father, Hail Mary, and Glory will fulfill this condition. Any other equivalent prayer may be sub-stituted. (Note: But when toties quoties indulgences are granted for visits to a church, th~ Our Father, Hail Mary, and Glory must be said six times; and no other prayers may be substituted.) 2. The prayers must be said orally. 3. These prayers for the Holy Father must be repeated for the gaining of each plenary indulgence that requires this condition. Some Easilg-gained Indulgences For convenient reference, we are giving here a list of plenarq indulgences, most of which can be easily gained by religious. The "usual conditions" are required, unless otherwise specified. We do not guarantee that this list is complete. The numbers given in parentheses after eacl~ indulgence refer to the authentic collection of indulgenced prayers and works published by the Vatican Press in 1938: Preces et Pia Opera. The list is divided into four groups: I. Several Times a Da~t: A plenary indulgence may be gained everg time the following works are performed or prayers said: 1. "'Toties Quoties'" indulgences, e.g. on All Souls' Day. (544) At each visit one must say the Our Father, Hail Mary, and Glory, six times for the intention of the Pope. 2. Stations of the Cross: (164) All tha, t is required is that one with contrite heart move from station to station ('unless said in a group pub-licly), and meditate on the Passion. No visit or other prayers are required. 3. RosaGI in Presence of Blessed Sacrament: (360) 385 THOMAS A. O'CONNOR Five decades suffice for the gaining of the indul-gence. The Blessed Sacrament need not be exposed. No other prayers are required. II. Once a Dag: 1. Prayer Before a Crucitix, "En Ego . ." (171) No special visit is required. 2. Stations on a Communion Da~/. (164) This indulgence is over and above the plenary indul-gences for the Stations themselves. No visit or other prayers are required. 3. Prayer to CHRIST THE UNIVERSAL KING. (254) "O Christ Jesus, I acknowledge Thee King of the Universe. All that has been created has been made for Thee. Exercise upon me all Thy rights. I renew my baptismal promises renouncing Satan and all his works and pomps. I promise to live a good Christian life and to do all in my power to procure the triumph of the rights of God and Thy Church. Divine Heart of Jesus, I offer Thee my poor actions in order to obtain that all hearts may acknowledge Thy Sacred Royalty and that thus the reign of Thy peace may be established through-out the universe. Amen." 4. Holg Hour. (139) No other visit is required. -. 5. Recitation of the Divine Office before the Bles-sed Sacrament. (674, 678, 697) No other visit is required. This indulgence is for clerics, religious women bound to recite the Divine Office, and novices and scholastics of all religious institutes of men. 6. Each Communion Da~/ for those who have made the Heroic Act. (547) III. Once a Week: 1. Each Monday/by those who have made the Heroic Act, if Mass be heard for the Poor Souls. (547) 386 DLENARY INDULGENCES 2. A Dait~l Visit at which 5 Our Fathers, Hail Marys, and Glorys are said in honor of the Blessed Sacrament, and I Our Father,Hail Mary, and Glory for the intention of the Pope. (121) IN. B. This indulgence can be gained by those who because of sickness or for some other good reason cannot visit the Blessed Sacrament, provided they make a spiritual visit and.say the prayers above mentiofied. (122)] 3. The Aspiration "'M~t Lord and M~t God" if said every day during the elevation or during Exposition of the Blessed Sacrament. (107) Prayers for the Holy Father are required, but no visit is necessary. IV. Once a Month: We give here a partial list of prayers and aspirations to each of which is attached a plenary indulgence under the usual conditions, provided the prayer be said daily for a month. A. Pra~ters 1. The Angelus ("Regina Coeli" at Easter time). (300) 2. "'Soul of Christ, sanctffg me" etc. (105) 3. "0 Lord, I am not worthg'" etc. (three times) (129) 4. "'Angel of God, mg Guardian dear" etc. (415) 5. "'Laudate Dominum, omnes gentes'" etc. (25) 6. "'Out of the depths I crg unto Thee" etc. (539) (N.B. Or 1 Our Father, Hail Mary, with "Eternal rest grant unto them~ O Lord," etc.) 7. Litang of Loretto (ending with the prayer "Con-cede"). (290) 8. Litan~t of the Sacred Heart. (213) 9. Litan~t of the Saints. (640) 10. "'Remember, 0 most gracious Virgin Marg,'" etc. (309) 11. "'Hail, Holtl Queen, Mother of merc!t,'" etc. (301) 387 THOMAS A, O'CONNOR 12. "'We fig to thai protection, 0 hol~! Mother of God,'" etc. (302) 13. Mental prager daily for fifteen minutes. (641) 14. Little Office of the Blessed Virgin. (289) 15. Little Office of the Immaculate Conception. (328) 16. St. Thomas Aquinas' Pra~ler dfter Communion "Gra-tias tibi ago," etc. (132) 17. Spiritual Communion. (135) 18. St. Ignat.ius' Suscipe "Take and receive, O Lord." etc. (39) 19. Each First Fridag for those who receive Holy Com-munion and a) Are present at the public prayers said in honor of the Sacred Heart; (N.B. No other visit is required). b) or if prevented from attending the public exercises, they. recite privately prayers in reparation to the-Sacred Heart, visit a church and pray for the intention of the Holy Father. (220) B. Aspirations 1. "0 Crux, ave, spes unica." (157) 2. "(]or Jesu, flagrans amore nostri, inflamma cot nos-trum amore tui." (194) 3. "Jesus, meek and humble of heart, make my heart like unto Thine." (196) 4. "O sweetest Heart of Jesus, I implore, grant that I may love Thee ever more and more." (193) 5. "Most Sacred Heart of Jesus, have mercy on us." (211) 6. "O Heart of Jesus, I put my trust in Thee." (195) 7. "Jesus, Mary, Joseph." (256) 8. "My Jesus, mercy~" (55) 9. "Mary." (268) 388 PLENARY INDULGENCES 10. "O Mary conceived without sin, pray for us who have recourse to three." (325) 11. "Sweet Heart of Mary, be my salvation." (352) Conclusion A religious is in an excellent position to gain many plenary indulgences, and to apply them to the Souls in Purgatory. For example, everyone who is a daily com-municant can gain 8oe plenary indulgences each day by the following comparatively simple practices: a) Say the Stations. By doing this one can gain two plenary indul-gences, one for the Stations themselves, the other for saying them on a Communion day. b) Say 5 decades of the Rosary before the Blessed Sacrament. c) Before leaving the chapel after Mass, say the Pra~ler Before a CruciSx and add the prayers for the intention of the Pope. d) At another visit during the day, say the prayer to Christ, the Ur~ioersal Kir~g and add prayers for th.e inten-tion of the Holy Father. These practices not only involve little or no extra burden for most religious; they are also devotions that can be a great help toward maintaining a fervent spiritual life. Needless to say, many other ways of multiplying plenary indulgences can be calculated from the lists that have been given. This can be left to individual devotion. One cau-tion might be in order: namely, the gaining of indulgences should not be allowed to become a sort of obsession that ruins one's peace of soul. However, granted that one is able to preserve a wholesome mental attitude, .this parting suggestion may prove helpful: Form the habit of saying 1 Our Father, Hail Mary, and Glory for the intention of the Pope at each visit to the Blessed Sacrament. Other-wise many indulgences may be lost because of the omission of the prescribed visit and prayers. 389 Sanctifying Gracer A Priceless Re~li~:y Leo. A. Coressel, S.J. THE present-day Liturgical Movement has as its slogan: "It is the Mass that Matters." And rightly so, be-cause the Mass is the most sublime of all acts of cor-porate worship. But if one looks to the internal disposi-tions of the soul and to its right relationship with God, it is sanctifying grace that matters. For without grace the soul is in a state of enmity with God and spiritually dead. Sanc-tifying grace is so important that its presence or absence at the moment of death spells the difference between success and failure of life. Sanctity and perfection, moreover, are measured not only by the habits and acts of virtue but also in terms of sanctifying grace. The greater the measure of sanctifying grace in a person's soul, the holier and the more perfect he is. Sanctifying grace is a priceless treasure; yet to under-stand and appreciate its reality is admittedly a difficult task. In the first place, we are prone to think of the soul in the state of grace in terms of freedom from mortal sin. This perhaps is due to the elementary catechetical training of childhood, when the great mysteries of faith were proposed in a manner befitting our abilities. We were then impressed with the idea that in Baptism the soul is washed free from sin, that in the sacrament of Penance we are cleansed by the blood of Christ. Less prominent in our minds has been the idea of the realness of this great grace. Then, too, as is the case with other truths of our faith, we have no immediate experience of sanctifying grace. We do not see it, we do not smell its fragrance. Nor do we even understand it 390 SANCTIFYING GRACE fully. With or without sanctifying grace our personalities, actions, and thoughts are apparently the same. Despite the~e difficulties a study of sanctifying grace is well. worth our while, because of the place it holds in the economy of salvation. Take, for example, the redemptive work of the Savior. A major elemen[ of its meaning is lost, if we forget that it was to restore sanctifying grace to fallen man that Jesus Christ was born into this world; that He lived, suffered and gave His life on the cross. King by divine right, He was born in a stable that He might clothe us in the divine royalty of grace. For thirty years He led a life hidden at Nazareth that we might find glory before God by means of His grace. His pierced hands and feet and side on the cross are so many voices suppliant of sanctifying grace. To make men sharers of His grace, Christ established a Church and instituted seven sacra-ments. Furthermore, the actual graces, which are con-tinually poured out on man in divine munificence, have as their chief purpose to prepare and dispose the soul for sanc-tifying grace, to effect an, increase of it, to preserve it and bring men finally to their ultimate goal and perfection-- life with God in eternity. God's Greatest Work If we.wish to attain to a better realization and appre-ciation of sanctifying grace, we shall do well to follow a child to the baptismal font or a penitent in mortal~ sin to confession. When water is poured and the words are said or when sacramental absolution is given, a truly wonderful change takes place. If our eyes of faith were illumined with an innermost vision of the mysteries of God, we should be privileged to see a work which, under one aspect, St. Thom-as calls greater than the creation of heaven and earth. In answer to the question whether the justification of the 391 ungodly is God's greatest work, the Angelic Doctor says in part: "A work may be called great in two ways: first, on the part of the mode bf action,, and thus the work.of crea-tion is the greatest work, wherein something is made from nothing; secondly, a work may be called great on account of what is made, and thus the justification of the ungodly, which terminates at the eternal good of a share in the God-head, is greater than the creation of heaven and earth, which terminates at the good of mutable nature.''1 We may think of all the treasures of earth; the gold and silver extracted from its depths in Alaska, California, and Colorado; the oil pumped in Oklahoma and Texas; the diamonds mined in Africa: the pitchblende so rich in radium, in Canada. We consider the vast coal deposits and veins of iron and copper, not only in the United States, but in the whole world. Raising our eyes to the heavens, we see the sun, the moon, Mars, ~lupiter, Saturn, the~ Milky Way, and we peer at the stars beyond, stretching countless light years into. space. All these owe their existence in some way to God's creative ~iat. Yet these and all other bodies of mutable nature are of less importance, of less value than sanctifying grace by which the ungodly are justified. That this tremendous value is often not appreciated is shown by the fact that many are only too willing to barter this treas-ure for a small sum of money, for a passing pleasure, to satisfy a vain ambition, or to become more popular in their own little circle of friends. Holding the middle place between the angelic world and brute matter is man, composed of body and soul. Coming from the hands of God graced with intellect and will, he is superior to the rest of the visible world, inferior in nature only to the angels and God Himself. His natural 1Summa Theological 1, 2, q. 1 13, a. 9. Literally translated by Fathers of the Eng-lish Dominican Province. 392 SANCTIFYING GRACE powers of intellect have carried him to the heights and erected monuments as memorials of his genius. In the universities and towns and countryside he has philoso-phized and sought to .unlock the secrets of nature. But. however greatman's natural intellectual gifts, they are of less value than the sanctifying grace in the soul of a newly baptized infant. In the course of centuries the world has witnessed the greatness of character and soul of hero and saint, canon-ized and uncanonized, of lay person and cleric, of a Lin-coln, a Magdalene, a St. Francis of Assisi, a Xavier, a Plus XI. Yet all their n~tural greatness is as nothing compared to the sanctifying grace in the soul of a repentant criminal led to the electric chair or of an unkempt half-wit shuffling along the streets. It is clear, then, that some magnificent reality is pro-duced in the soul when sacramental absolution is given to a person in mortal sin. Grace is a reality in the fullest sense of the ~ord and in the same sense that man, a rose, or God Himself is real. It has physical being; it is a permanent thing that w~ll last until destroyed by mortal sin. It is spiritual like the human soul; not material like the body and other visible things. Sharing the Dioine Nature That sanctifying grace is a reality and a priceless one there can be no doubt. We can perhaps improve our under-standing of it bya consideration of the effects it works in the soul. Among many others, there are two effects which are outstanding, namely, that of sharing the divine nature and that of adopted sonship. It is necessary to restate here certain truths which but recently apeared in this REVIEW. The issue of September, 1942, contains an article on the supernatural life in which 393 LEO A. CORESSEL Father G. Augustine Ellard gives a .rich and inspiring treatment of our sha~e in the life of God. Yet we believe that a brief return to this same topic is warranted by its sublimity as well as by the purpose and setting of this article. In his second epistle St. Peter tells us of our share in the divine nature: "For indeed his divine power has granted us all things pertaining to life and piety through the knowl-edge of him who has called us by his own glory and power mthrough which he has granted us the very great and pre-cious promises, so that through them you may become par-takers of the divine nature, having escaped from the cor-ruption of that lust which is the world" (2 Peter 1:1-5). In weighing the words of St. Peter we must not think of the divine nature within us as the gold plate of a statue hiding the dross of baser metals beneath. The truth of the matter is that we are internally changed by it. Just as the life principle of an orchid gives color and texture and shape to common chemical ingredients making of them an orchid, so in somewhat the same manner, sanctifying grace, which is a principle of divine life, deifies us mortals, making us godlike. The Fathers of the Church insist on this point of deifi-cation. St. Athanasius remarks: "He (Christ) was not, therefore, first man and then God, but first God and then man in order that He might rather deify us." St. Augus-tine describes the process of deification as follows: "He jus-tifies who is just of Himself, not from another; and He deifies who is God of Himself, not by participation in an-other. But He who. justifies, also deifies, because He makes men sons of God through justification." From St. Cyril of Alexandria we have words too pertinent to omit. Christ, he says, is fashioned in us when the Holy Spirit infuses a certain divine form by sanctification and justice. For thus 394 SANCTIFYING GRACE there shines forth in our souls the impress of the substance of God as the Holy Spirit moulds us anew by sanctification in Him. From these testimonies it is dear that God gives a share of His nature to raise men up to be like unto Himself. He does this by means of sanctifying.grace. This grace is regenerative, effecting that men are reborn, not of flesh and blood, but of God. As a result they share His nature just as any child shares the nature of his parents. "But when the goodness and kindness of God our Savior appeared, then not by reason of good works that we did ourselves, but according to his mercy, he saved us througFi the bath of regeneration and renewal by the Holy Spirit; whom he has abun. dantly poured out upon us through ,Jesus Christ our Savior, in order that, justified by his grace, we may be heirs in the hope of life everlasting" (Titus 3:4-7). "To as many as received him, he gave the power of becoming sons of God: to those who believe in his name: who were born not of blood, not of the will of the flesh, nor of the will of man, but of God" (~lohn 1:12-13). Deified by grace, man is disposed to lead a godlike life. His person and actions are poles apart from those of a man in mortal sin. He is a new creature, created in Christ ~lesus. He is godlike in person, endowed with a principle of divine actions, actions which bear an intrinsic relation to his su-pernatural destiny. There remains the question of the manner in which we share the divine nature. We are deified, it is true; but in what sense? We are made godlike; but what precisely is sanctifying grace which effects these marvels? We know the nature of the soul which moulds matter in the form of man. What rhea of sanctifying grace which deifies us? Here we are face to face with a mystery, the ultimate under-standing and vision of which we must leave to eternity. 395 But the main outlines are quite clear and these we shall be content to sketch here. The divine nature of sanctifying grace certainly does not imply identity with the uncreated divinity itself. About this there can be no argument, for to hold such an opinion would make one guilty of Pantheism, which is ruled out even on grounds of right reason. Rather, our deification is effected by a created gift, which we know as sanctifying grace. By reason of this gift we begin to share, in a dim and imperfect way, the life to which it ordains and disposes us. This is nothing less than a share in the inner life of God as He is in Himself, a share in that knowledge and love and possession common to the Father, Son, and Holy Spirit which is proper and natural to them alone. It is a share in that which is divine, a face to face vision, love, and pos-session of the Three Persons of the Blessed Trinity. On this earth our share is as a seed, the seed of God, as writes St. John: "Whoever is born of God does not commit sin; because his seed.abides in him and he cannot sin, because he is born of God" (I John 3:9). It should be noted that these words do not mean that a person in the state of grace cannot commit grave sin. Rather they are to be taken in the sense that sanctifying grace will remain as long as man does not make himself unworthy of it by mortal sin. Indeed, as long as one lives up to the ideals set before him by grace, it can be said in a true sense that he. will not and cannot sin. What is quite clear from the words of St. John is that the seed of God is planted in souls. It is left to their ten-der care, to be nourished, to be guarded, to be protected from the blight of mortal sin. By spiritual efforts that seed can be made to grow to the full stature of its inherent potentiality. Just as favorable conditions of sun, air, and soil will cause the acorn to grow to the full grandeur of an 396 SANCTIFYING ('~RACE oak, so this divine nature of sanctifying grace, carefully guarded and nurtured unto God's judgment seat, will win for the soul its fullest flowering and fruit in the possession of God as He is in Himself in the beatific vision. In a word, divine life is already had on this earth, although imperfectly. There is sanctifying grace, a new nature, a share in the divine nature and a principle of divin~ life. Corresponding-to that principle is a knowl-edge of God by divine faith, a desire of attaining Him in eternal life by hope, and a love of friendship. In heaven faith will yield to vision, hope to possession, while love will be intensified a thousandfold. Thus the. soul enjoy-ing the beatific vision shares the divine life of God in the most perfect way conceivable, which only God could plan and bring to execution. Adopted Sonship Another effect of sanctifying grace which powerfully portrays its reality is adopted sonship. A consideration of it will bring out at the same time in still clearer relief, our participation in the life of the divine society of God. Adoption is the installation of an outsider as a son with the right of inheritance. That God does adopt the just soul as His own son is clear from the words of St. Paul to the Galatians: "But when the fullness of time came, God sent His Son, born of a woman, born under the Law, that he might redeem those who were under the Law, that we might receive the adoption of sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, Abba, Father. So that he is no longer a slave, but a son; and if a son, an heir also through God" (Galatians 4:4-7). Consider fora moment, ari example of human adop-tion. Mr. and Mrs. Johns, either because they have no 397 LEO A. CORESSEL ¯ children of their own, or out a burning desire for an-other baby in the home, decide to adopt James, an orphan six months old. After the due formalities of investiga-tion and law have been fulfilled, James is taken home and installed as a son. Yet there is a world of difference between this case of human adoption and that of God in which the just are made His sons. In human adoption there is no question of an inner change in the infant; it is no more than a mere external legal transaction. James does not become the real son of his foster parents; they only consider him so. But when God adopts us He communicates a new nature, a share of His own, whereby we are deified. We are internally changed for we are born of God and become His sons in a real sense. Now we have God as our Father so that we can say in very truth: Our Father who art in heaven. As adopted sons we take our stand with Jesus Christ the Only-begotten Son. A Son by true eternal generation, the Second Person is such by nature. Born of God by the regenerating powers of grace, we are sons by adoption. "But if we are sons, we are heirs also: heirs indeed of God and joint heirs with Christ, provided, however, we suffer with him that we may also be glorified with him" (Romans 8:17). This inheritance is that crown of ¯ glory which God has prepared for those who love Him. For it is the eternal incorporation into the divine family of the Three Persons in the beatific vision, where the redemptive work of the Savior reaches the peak of final, definitive perfection. From a consideration of these dynamic truths two very practical conclusions stand out. First and foremost is a sense of righteous personal dignity as adopted sons who are sharers in the divine nature. It is a sense of dignity that should inspire us to a filial relationship with God, too busy 398 SANCTIFYING GRACE as sons about the things of our Father to be engrossed in creatures for their own sakes. It should inspire us to see others as actual~or potential members of the same divine family. The second conclusion is a very high regard for and appreciation of the reality and true value of sanctifying grace. If what has been said is true, then with just rea-son could St. Thomas write that, considered in the light of the effect produced, the justification of a sinner which terminates at the eternal good of a share in the Godhead is greater than the creation of heaven and earth, which terminates at the good of mutable nature. Think, then, in what a work we are already cooperating with God when we effect an increase of sanctifying grace in our own souls, an increase as it is of divine nature, making us more godlike. Think, too, of our work with our fellow-men, our good example in inspiring souls to repent of their sins and enter into the light of divine grace, our prayers and works for sinners and infidels and heretics, our apostolic duties of teaching, counselling and advis-ing. They all play their share, small though they may be, in restoring and increasing the kingdom of Christ, the kingdom of light and life .and grace, in our own souls and in those of our fellowmen. FRANCIS DE SALES AND THE LITTLE OFFICE An article in the January n'umber of this REVIEW (p. 58) carried the statement that St. Francis de Sales gave his Sisterhood the Little Of?ice of the Blessed Virqit~ because the Divine office was then under censure by French Bishops. Father L. 3ac-quiet00. S.F.S., objects to this statement--and rightly so, because St. Francis's own testimony is against it. According to Father Jacquier, the reasons given by St. Francis may be summed up as follows: 1) The difficulty of reciting the Great Office with the proper pro-nunciation. 2) It is better to recite a short office slowly and with great piety than to slaughter the Great Office ina hasty and unintelligible way. 3) In the Visitation Order are received feeble and sick persons who would find extraordinary difficulty with the Great Office. , 399 Pert:ection I:he Religious Augustine Klaas, S.J. ACATHOLIC who strives steadfastly to do as much supernatural good as he can in the particular circum-stances in which God has placed him has attained to spiritual perfection. In his daily life, such a one practises many virtues, above all, the virtue of charity, which, when possessed through sanctifying grace and exercised to the utmost, is the quintessence of perfection. The more this love of God increases in his soul; the more it permeates his every thought, word and deed; the greater will be his per-fection arid the more closely will he be united to God both here on earth and hereafter in heaven. Spiritual perfection, then, is gaged principally by one's affective and effective love of God for Himself and of all else for His sake. It includes both the precepts and the counsels. It has as its sublime Exemplar, Jesus Christ Himself. V. The Religi'ous State, the "'State of Perfection" Spiritual perfection may be achieved in any state of life. There is, however, one state of life in which perfection can be attained to more readily and easily, because there the ,means to it are more abundant and efficacious: the religious state. In this state one normally tries for perfection more earnestly and reaches it more frequently. So true is this that theologians have not hesitated to call the religious state the "state of perfection," that is, a stable manner of life in which one makes profession of pursuing perfection. This 1This is the last of a series of three articles on Perfection. Though a part of a series, the article is complete in itself.--Ed. 400 PERFECTION AND THE RELIGIOUS pursuit of perfection, however, is r~ot carried on in any manner at all, but in a certain definite way, namely, by observing the evangelical counsels, which can be reduced to the three main ones, poverty, chastity and obedience. The practice of these three counsels as a means to per-fection was substantially recommended by our Lord Him-self. When the rich young man said, "All these (com-mandments) I have kept: what is yet wanting to me?", Christ answered: "If thou wilt be perfect, go, sell what thou hast, and give to the poor, and thou shalt have treas-ure in heaven; and c6me, follow me" (Matthew 19:20- 22). A little later He declared to his disciples: "And every one who has left house, or brothers, or sisters, or father or mother, or wif~i or children, or lands, for my name's sake, shall receive a hundredfold, and shall possess life everlast-ing" (Matthew 19:29). In these two texts are clearly pointed out the counsels of poverty, chastity, and obedi-ence: poverty, in selling "what thou hast"; chastity, in foregoing wife and children: obedience, in following Him in all things. The history of those who have heeded this divine call is a glorious one; it is an integral part of that mark of holiness which distinguishes the true Church of Christ from its many counterfeits. It must be admitted that these counsels can be, and sometimes are, practiced outside the technical "state of per-fection." What makes the religious life a real "state of perfection" is the ~ows by which the religious obligates himself to observe the three evangelical counsels. It is these vows which give to the religious life that stability without which there can be no state of perfection. Canon law expresses this doctrine succinctly when it describes the reli-gious state as "the firmly established manner of living in community, by which the faithful undertake to observe, not only the ordinary precepts, but also the evangelical 401 AUGUSTINE KLAAS counsels, by means of the vows of obedience, chastity and poverty, . . " (Canon 487). Hence, according to Canon Law, a religious institute is "every society: approved by !egitimate ecclesiastical authority, the members of which tend to evangelical perfection, according to. the laws proper to their society, by the profession of public vows ¯ . . " (Canon 488). Public vows are of the essence of the religious state. There is no obligation to enter upQn this state of life. It is utterly free. Christ said: "If thou wilt be perfect." It is a counsel, not a precept. I may take it or leave it, even when there is the dearest evidence that God has given me a vocation. Contrary to what is sometimes heard on this point, I can save my soul and .even attain to perfection, although I do not follow the higher call. True, there is a precept to love God to the utmost and upon doing that depends mainly my perfection, but there is no precept to vow the following of the three evai~gelical counsels as a particular means to attain to the perfect love of God. The way of the three counsels and vows is doubtless the best means of all for that purpose, but it is not an indispensable means. There are saints who have reached the highest sanctity outside the religious state, outside the "state of perfection." It may even happen that a person living in the world may be far more perfect than a religious in the "state of perfection," because the norm of perfection is not one's state of life, but charit~t. However, it cannot be denied that perfection outside the religious life is ordinarily more difficult to achieve; hence it is an extremely hazardous thing to refuse to answer the dear call of Christ to the reli-gious state. It is the religious who has the best chance of loving God to the utmost,, because he has freely adopted the best means to that end, namely, the persevering practice of the three counsels under vow. 402 PERFECTION AND THE RELIGIOUS VI. The Religious State and Cbarit!t What is the relation of the religious vows and rules to charity, the essence of perfection? Saint Thomas answers in the Summa Theologica (II-II, q. 186, a. 7) that "the vow of religion is ordained to the perfection of love as its purpose, and all the other observances of religion are ordained to the carrying out of the vows." The vows and rules are, therefore, means to the perfect love of God. Something done under vow is more perfect than a simi- 1;it thing done without the vow, all other things being equal. Let us suppose two teachers employed in a high school: the one, Father Spencer, is a religious; the other, Mr. Jones, is agood Catholic layman. Father Spencer and Mr. Jones teach their classes daily in obedience to the presi-dent of the high school, who is also Father Spencer's religious superior. Father Spencer has the same merit for the exercise of his virtue of obedience as Mr. Jones has, but in addition he has also the merit 6f the virtue of religion, the most excellent of the moral virtues. By reason of his vow, his act of obedience is more pleasing to God and manifests greater love of God than does that of Mr. Jones. The fact that Father Spencer is under the obligation of his vow to obey, does in no way diminish the merit of his act of obedience. Obligation does not decrease merit, as some have tried to maintain, alleging that without the vow there is greater liberty and from that standpoint greater merit. This is not so. Does a mother caring for her sick child (a serious obligation for her) merit less than when she gives a beggar an alms to which she is not obliged? She is free to omit the second, but not free to omit the first. This comparative lack of freedom in no wise lowers her merit. The martyr is obligated under pain of mortal sin and eternal damna-tion to profess his faith and to die for it, and yet there is 403 AUGUSTIN~ KLAAS no more heroic act of love nor a more meritorious one than martyrdom. Nor does what is done under obligation necessarily proceed from fear; it can and should proceed from love. Such are the vows of religion. They are assumed out of a great love of God; they are observed faithfully on account of this same love. The very perpetuity of the vows implies a great love of God. Two young men not subject to mili-tary service volunteer. The one does so with the under-standing that he may withdraw from the service when-ever it pleases him; the other, for the duration of the war. o Hasn't the one who enlisted for the du~ration shown greater generosity and love of country? By his vows the religious volunteers for God's service in the state of perfec-tion for the duration of his life. Spiritual writers have compared that act to martyrdom. It is a most sublime act of the love of God; it can merit a reward akin to that of martyrdom. If we examine these three vows more intimately we see that they contribute immensely to progress in the love of God which is perfection. Negatively, they remove from the religious the three principal obstacles to spiritual per-fection: "the lust of the flesh, the lust of the eyes, and the pride of life" (I ,John 2:16). Voluntary poverty does away with the inordinate love of and solicitude for tem.- poral things: voluntary chastity banishes all carnal dis-order and the worrisome care of family: voluntary obedi-ence, being a continuous exercise of humility, removes pride, the misuse of liberty, and all anxiety as to the best use of our liberty. Not only do these vows remove bar-riers, they also positively foster in us the love of God; in fact, they are a constant and uninterrupted exercise of that love. in the religious state there are also many other acts, which are not commanded by vow, but only by rule. In 404 PERFECTION AND THE RELIGIOUS most religious institutes the rule of itself does not oblige under sin, even venial sin, yet the acts performed according to the rule have the full merit of the virtue of religion. The vows and the rule are the means ~oar excellence of advancing in charity, the essence of spiritual perfection. ¯ Some of the general advantages of the religious state, the "state of perfection," may be noted. The religious state is a safe haven from innumerable dangers to the sou!, and a powerful aid to the acquirement of virtues of every kind. After martyrdom, it is the most perfect act of charity, because in it the religious gives his all to God for-ever. Indeed, as already mentioned, the religious state is a kind of real martyrdom, bloodless and less terrifying, but more painful by reason of the length of time involved. It is a holocaust, not merely offered to God, but consumed utterly in the fire of His love. It is a kind of second bap-tism, removing the punishment due to previous sins, as St. Thomas asserts (Summa Theoloqica II-II, q. 189, a. 3). It is a perpetual exercise of the virtue of religion, the highest of the moral virtues. The religious state also effects immense good for the neighbor, both spiritually and temporally, by prayer, by good example, by works of charity, as history eloquently attests. Finally, its rewards are the greatest: a "hundredfold" in this life and in the next a huge share in the eternal joys of heaven. Of course, as Bede Jarrett, O.19. says, "it may be said quickly to all this that religious life cramps the soul, shuts it in, hampers its free development; and the answer would be presumably to admit the accusation. Religious life does shut in the soul; but only as steam is shut in and cramped that it may work the more. A man may give the steam ample room for free development, but only at the risk of finding it useless tohim; if he can somehow cloister it narrowly it will work the harder. The flaring jet of gas, 405 AUGUSTINE KLAAS blown widely by the wind, has no doubt scope for its free movement, but (if the fantastic expression be allowed) clothe it with the habit of religion and it will become, as incandescent, a better source of heat and light. Perhaps in some such way the spirit of man may nee~t a cloister and a habit, the restraint of vow and rule, in order that it may be fuller of energy and intense existence, live more com-pletely and earnestly, affect better, its dutiful purpose to give light and heat in the world about" (The Religious Life, p. 49). The personal aspect is well expressed.by these words, often attributed to St. Bernard: "Is not this Religion-holy, pure and immaculate--in which a man lives more purely, falls more rarely, rises more quickly, walks more safely, is sprinkled with the dew of grace more abundantly, rests more securely, dies more confidently, is cleansed more quickly and is rewarded more copiously?" A religious need never look wistfully towards some other state of life, foolishly day-d~eaming of what might have been. His is a lofty state of life. His is the royal road to spiritual perfection and the highest love of God. Let him tread that road humbly and gratefully. Let him walk courageo~asly and generously in the footprints of Him Who repeats daily in the heart of every religious, "Come, Follow Me." BOOKS RECEIVED THE MEANING OP THE MASS. By Paul Bussard and Felix M. Kitsch, O.F.M. Cal). P.J. Kenedy ~ Sons, New York. ANSWERS. By Winfrid Herbst, S.D.S. Salvatorian Fathers, St. Nazianz, Wis-consin. MY SILENT PARTNER. °By H. J. Heagney. Salvatorian Pathers, St. Naz~anz, Wisconsin. THE BOOK OF CATHOLIC AUTHORS, By Walter Romig. Walter Romig ~ Company, Detroit. A LETTER FROM LISIEUX. B~r 2ohn Mathias Haffert. The Scapular Press, Sea Isle City, N. J. MOMENTS WITH GOD. By Edward F. Garesche, S.J. Bruce Publishing Com-pany, Milwaukee. 406 From Prles~s Reverend Fathers:' A rather indispensable requisite for direction in the confessional is to allow ample time for the hearing of the confessions. If this time is barely adequate merely to hear the confessions, little direction can be given. Signed, etc . Reverend Fathers: I have been interested in your discussion about the direction of religious, particularly of Sisters; and having had some experience in the matter I thought I might contribute my mite to throw light on the subject. Comparing my experience among the various members of many communities I find that in certain communities the matter of direc-tion is a usual one, whereas in others it is hardly ever used. This has led me to the conclusion that the traditions of the community imbibed in the novitiate have something to do with the use or non-use of direction by the Sisters. It seems, therefore, that the novice-mistress will have very much to say whether.and how the Sisters of her community are going to seek the benefit of direction. It would seem to me that the novice-mistress should teach her charges about the nature, value and method of spiritual direction. Father Fab~r's famous chapter on the matter in Growth in Holiness will be a big help. The thought also occurs to me that it would be well to draw up a symposium of the various ideas suggested, in a final summing up paper by the Editor, so that the conclusions will be easily and quick-ly apparent. Signed, etc. Reverend Fathers: Penitents that are seeking direction will be inclined to respond to a confessor who, they are convinced, possesses among other things a sympathetic understanding of their individual needs. Upon the shoulders of Fr. A, however, rests the burden of proof, and this can hardly be accomplished by silence. Since it is true that he cannot 407 COMMUNICATIONS begin to assume real guidance until he has first ascertained the work-ings of God's grace in a particular soul, his prime task is not only to show evidence of personal interest, but also to provide opportunities for self-revelati0n. The tenob of a confession, even though it contains only "ordinary human failings," should suggest the topic for a simple instruction of a psychological character, calculated to show how these faults develop or how the opposite virtues may be strengthened. Probably nothing so encourages penitents as to hear a description, however brief, of a condition similar to their own interior activities; to see pictured before them, as it were, their own feelings and thoughts which are often difficul~ for them to express in language. This is especially true of those penitents who feel that they are deriving no fruit from their prayer, and think they are making no progress in perfection. An instruction of this kind, given with prudence and gentleness, may do much to invite spontaneous openness towards Ft. A. Fr. A, when all is said and 'done, may-decide to limit.himself;- ¯ after hearing a confession, to a few pious phrases and admonitions. He may even speak sublimely about the Holy Trinity, the Blessed Eucharist, or the Sacred Humanity of our Lord. To be sure, this practice is very praiseworthy and ought to engender devotion in a general way. But let us refrain from calling it "Spiritual Direc-tion." Wise guidance demands an intimate knowledge of the main factors in a penitent's past life: of present faults, virtues, habits, dis-positions, temptations, etc., which cannot be garnered magically out of the air. And it stands to reason that these spiritual hors d'oeuvres are destined to fall far short of any real plan of direction, to say nothing of their inefficacy to provide a substantial diet for each indi-vidual soul. May we add that in the direction of penitents who are composed of bod~/and spirit, it is essential that a good confessor ground him-self well in the fundamentals, at least, of human temperamental traits and the organic and nervous funetions of the human frame. Not all failings are the direct result of bad will or the blandishments of the devil. Let Fr. A examine himself on whether he has ever attempted to corrdct, by spiritual remedies, a meditation made poorly because of physical fatigue or severe mental strain. With this last thought in mind, besides the bibliographical suggestions made in the previous issue of this REVIEW one might profitably recommend to any con- 408 COMMUNICATIONS lessor, as a supplement to his spiritual wisdom, such books as: Psgchologg of Character, by R.'Allers: Lindworsky's Psychologg of Asceticism and Training of the Will; McCarthy's Safeguarding Men-tal Health; D. yon Hildebrand's In Defense of Purity; the excellent study of characters (as a basis for spiritual activities) in one of the appendices to Tanquerey's Spiritual Life; and any standard works, e.g. Gray'~, on Anatomy and Physiology. Signed, etc; Reverend Fathers: The authorsof most of the communications in the S~ptember REVIEW, especially the priests, seem to think that the priest should always take the initiative in giving spiritual direction to reli-gious; and they find fault with youk Father~ A for not doing this. But I think that much can~be said on Father A's side. Not all reli-gious are interested in getting spiritual direction from their confessor. Furthermore, as for those religious who would appreciate some spir-itual direction, why should not they take the initiative? Why shouldn't they presume that the priest is willing to help them until he shows that he isn't? Why should it be necessary for a priest to deal with mature people as he would with a child and ask such ques-tions as, "Is there anything that is a source of anxiety to you?°'- "Is there any way I can.help you?" etc . I propose these difficulties sincerely. I think that spiritual direc-t'ion is a two-sided affair, and that in general the approach should be made by the penitent, not ~he priest. There is no comparison between the retreat-confessor and the ordinary confessor. At the time of retreat religious are particularly susceptible to good advice, and the conferences of the retreat are often occasions for seeking counsel. The ordinary confessor has no such external helps. Signed, etc . From Sisters Reverend Fathers : As a suggestion concerning the problem of direction by the con-fessor, I would say that religious should be taught how to go to con-fession. We were taught when children, "Say what sins you have committed and how many times," and that is perhaps all many of us did before entering a convent and even continue to do. If, after entering upon the religious life, confessions would be made differ- 409 COMMUNICATIONS ently, as they should be according to books, and retreat conferences~ it would be helpful to be told what to tell in confession besides sin. Another thing: Many of our difficulties are with superiors and members of the community, and to seek direction the Whole story or part of the story would have to be told. "As this means bringing the faults of others into one's own confession, spiritual direction is often skipped, and one plods along perhaps on the wrong road. But what can one do? Signed, etc . Reverend Fathers: I wish to say that for many religious, spiritual direction is simply out of the question because of the custom of having the pastor serve in the capacity of confessor. I do not say this by way of criticism, but it is a simple fact that this custom does give rise to an embarrassing spiritual predicament. I'm certain that many souls would be eter-nally grateful and that a revival of spiritual fervor would be effected in many convents if this custom could be changed. Signed, etc . Reverend Fathers: As I have been fortunate at different periods in my more than thirty years in religion in receiving valuable direction from the ordinary confessor, and also have hungered for it for long stretches and now rejoice in three and a half years of satisfaction, may I try to make this available to other sisters? "How to get together?" If possible, a word from the confessor on his willingness to give personal 'he!p any time wanted. If that is not suggested, then the sister should ask straight out for help, or-- if she wants steady, consistent supervision--for direction, and express her readiness to be a real child in candor and obedience. If at any time ~she does not seem to get the confessor's meaning, or if she feels the advice is not fitting her, she should say so, knowing that both want to make the necessary adjustment for real help. She can certainly say when advice has helped her and where a point is often repeated ask to have it more fully developed. Sometimes a "light" or a resolution from her meditation or day of recollection may be a God-sent hint, and the confessor can help her to use it more effectively. I think the weekly confessor's direction can not be substitute~l 410 COMMUNICATIONS for by advice in the anfiual retreat or by an occasional visit from a special confessor. Its unique advantages seem to be: 1) consistency through ups and dgwns; 2).more balanced judgment of what should be striven for; 3). convincing encguragement and reproof; 4) the sister's confidence in knowing there is one who knows her to help in an emergency. Signed, etc . Reverend Fathers: Your article.Spiritual Direction by the Ordinary Con~:essor in the July issue of REVIEW FOR RELIGIOUS has greatly interested me and a number of Sisters who have just returned home from the various brands of summer sessions. Among those who read your article; the consensus of opinion seems to be that we ask for and receive educa-tional guidance more readily and effectively because we understand how to state: our problems in that field, a thing with which most of us have difficulty in spiritual guidance. Nearly all Sisters have read Saint Ignatius, Saint Francis de Sales, Faber, Dora Marmi.on, Tissot, et al. ; so generally we have s6me background, But we simply do 'not know the procedures for the practice of regular and consistent spiritual guidance: As far as I can judge, all our confessors have been Father A's, but the net result in guidance is indefinite and without satisfying.resultl, at least in my case. A few model "opening exercises" including hints on the amount of background, if any, which is needed, and other essential details for the presentation of one of the "practical situations" would glad-den the heart of any of us as well as give the Sisters' ordinary con-. fessor a real "starting point'." ~ Having missed the ordinary confessor, I steppe~t into the confes-sional of one of the parish curates to make my weekly confession. "Jt{s't what progress have you made during the past week in the prac-tice of . . . ?'' I was not prepared to give a definite account. The expecthtion of an o~casibnal qhestion of ~this""t~;pe would hel~ in many ways and provide an opening. Signed, etc. Reverend Fathers': ~ I am speaking for all,the members of our small community, ten religious. We.have been without any real spiritual direction for a 411 COMMUNICATIONS long time, and our positive suggestion would be this: Let the con-lessor give a few words on the saint of the day, virtues to be imitated, etd., or on the Gospel for the Sunday. This direction need not be specific direction for one special individual, but a general one suitable for all. We do hope to receive some direction in the confessional, if not weekly, at hast occasionally. Signed, etc . Reverend Fathers: Your case of Father A was so well put that I almost sympathized ~with him. Yet I do not see how timidity can be an excuse for one so zealous. Even if it were, it would not answer in many cases. If direction is "the methodical, regular instruction given by a person with grace of state to an upright and generous soul to help her advance in solid piety and even toward perfection," how could so many priests --"persons with gra.ce of state"--be unable to fulfill this office? If they.are unable is it not rather because of their lack of interest in the spiritual life than their lack of preparation to undertake the work of helpful confessors? Father A may be excused because of timidity. That is surely not the reason the great number of confessors rarely give more than absolution. Why should they be so timid on spiritual matters? And if they hesitate to attempt to find out whether their advice would be received by us, what of our timidity about asking help occasionally from one who never gives more than he must even when he is asked and sometimes cuts us off sharply with no help whatsoever ? Signed, etc . Reverend Fathers: I have read all of the comments on Confessors of Religious and ¯ Confessions by Religious. May I add a few running thoughts? 1. The kindness and patience of confessors even after hours in the confessional is really remarkable. The readers of this REVIEW must confessthat ninety-nine times out of a hundred, they have met with utmost consideration. 2. Penitents should forget the phrases used in prayer-book examinations of conscience and really tell what they did as it hap-pened, e.g., "I got angry and slammed the door." I will admit that it is not so genteel as, "I became impatien~ and broke silence," but it gives .the confessor a better idea of the incident and is more humili- 412 COMMUNICATIONS ating to the" penitent. Humiliation fosters spiritual growth better than consolation and generalities. 3. Personally, I like a comment on the confession I have made. and would welcome a suggestion for a weekly or a monthly practice. I must admit an abrupt question makes me mentally blank: but a suggestion to report on my particular examen at my next confession would make me do some spiritual work. 4. Sisters would do well to keep silence about their confessions and their confessors. If I were a confessor I should not like the advice I gave repeated at community recreation. 5. Most of the Sisters are very appreciative and very grateful to their confessors for the generosity shown by them in accepting the arduous, assignment of "ordinary" confessor. If all cannot be fatherly and psychological and very energetic and alert; we must admit that all, or nearly all, are earnest and devout, and above all. patient. 6, Both confessor and penitent will be more at ease if they are unacquainted outside of the confessional. 7. Better guidance can be given if the penitent will present her-self "regularly" to the ordinary confessor. A Sister " Reverend Fathers: It is the experience of most of our houses that there is a real need for spiritual direction in the weekly confessions. Without this there is a tendency for the Sisters to put work first and spiritual exercises second. Routine confessions with little or no practical advice are of little help. Some years ago, in one of our houses, the confessor, when first appointed, gave each of the Sisters a subject for particular examen and insisted that they report to him each week regarding the subject. In less than a month there was a marked difference in the spirit of that community--so much so, that the superior said that, had the confessor remained six months, the community would have been a community of saints. (The Father was only replacing.) In another community, the retreat-master carried the theme of the Indwelling of the Holy Spirit all through the retreat. The confessor took it up and encouraged the Sisters in its practice afterwards.In that com-munity charity reigned supreme. 413 COMMUNICATIONS If confessors could lead their penitents in contemplative com-munities to God through self-forgetfulness, they would be of the greatest help. These souls can reach the heights of. perfection if they can be persuaded to fix their attention on God instead of self. Thank you for this opportunity to express our opinion on an important subject. A Mother Superior Reverend Fathers: As religious, we really wish and seek for spiritual guidance and more or less expect the confessor to be the one to guide. In many cases we do not know how to go about it: in other cases, when this guidance has been asked for and there is no follow-up, we lose heart. Again, we may have waited for weeks or months to seek advice or help from a certain confessor (for instance the retreat-master), and here were treated lightly or hurriedly. Is it any wonder that one loses heart and makes the weekly confession just the mere recital of one's sins and imperfections, and many times just a repetition of last week's story? To advance in our spiritual life through our confessions there must be interest and patience off the part of the confessor and the penitent. If the confessor is interested, he will find a way that will lead the penitent on to greater holiness and peace of heart. The religious herself will want to improve her spiritual status and will work at it with heart and soul, if she finds in her confessor this inter-ested guide: In my mind, there is no place where a priest can do as much good as in the confessional, since there he speaks directly to the soul, to a soul that is eager to reform and advance, therefore to a soul that is more open to suggestions, etc. In the many confessions that I've made, those that gave me the greatest help were those in which the confessor came right back at me with something that I had confessed or asked me if there was any-thing in which he could help me. To this day the help I received on those [eu~ occasions still urges me on. If spiritual guidance will do this on rare occasions, what would it not do if given oftener? Now comes the question, "How can this be brought home to the confessor who is not in the habit of doing this?" Also, how would one work out a plan for nuns like the one given by the Brother Novice Master? A Sister Superior 414 COMMUNICATIONS Reverend Fathers: This letter is the result of discussions carried on by a large num-ber of nuns representing many small communities. What we say will offer no "positive suggestion," but if may throw light on the reason why the religious community often does not take the initiative in seeking spiritual direction. 1. Most sisters do not like to take the initiative in asking the confessor for guidance unless he assures them by an invitation or some remark that he is willing to do so. Among the reasons for this timidity, a predominant one is the time element. For instance, here are some situations that present the "time" difficulty: The confessions of the sisters are heard shortly before Mass, or shortly before the priest's supper time; or the priest must go immediately to another convent for more confessions; or the priest has to drive quite a dis-tance over bad roads and if delayed he would have to drive in the dark. 2. Sometimes the ~isters feel that they cannot express their diffi-culties to the more learned confessor. 3. In a small group of sisters, some who would like to seek guidance do not do so because they fear that others would be sus-picious of such souls. 4. The question of charity presents a particular difficulty: These matters are hard to formulate without reflecting on any individual, especially in a small group of sisters. Many sisters think they may never ask questions about such things in the confessional, as this would be a violation of charity and a mark of disloyalty to their own community. Signed, etc . [EDITORS' NOTE: Some of these communications had to be slightly shortened and certain points were omitted. The omission is only temporary. The points will be included in the summary to be given at the dose of these discussions on spiritual direction. Readers who have anything further to say on the subject of spiritual direction are encouraged to send in their communications as soon as possible. Address them to: The Editors of Review for Religious, St. Mary's College, St. Marys, Kansas.] 415 Book Reviews THE ART OF LIVING JOYFULLY. By the Reverend Henry Brenner, O.S.B. Pp. 138. The Grail, St. Meinrad, Indiana, 1942. $1.00. "The aim of this book is to give concisely and in an interesting form for the usual reader the various helps recommended in quelling the mental and spiritual disturbances of human nature." The quotation is taken from the jacket of the book. The book itself contains thirty-seven brief essays that mostly concern what we are wont to call the "natural ~iirtues"--for example, cheerful-ness, patience, meekness, composure, and so on. The author's general plan is to recall an incident from the life of our Lord, then to give some ~ommon-sense advice on the virtue illustrated. The book is not specifically directed to religious; some of the applica-tions would not concern them at all. But a large percentage of the essays could be used profitably for meditation.--G.KELL¥,$.$. CATECHISM COMES TO LIFE. By the Reverend Stephen Aylward. Pp. 189. Catechetlcal Guild, St. Paul, Minnesota. $1.00. Regardless of how good' a teacher of religion you already are, we believe that you will be the better for the reading of Father Aylward's book, Catech~'sm Comes to L~'t:e. Catechism is not dead, and it does not require a miracle to make it come to life, but in some classrooms it appears dead just because teachers fail to make use of such methods as are explained and recommended in this most recent contribution to the field of catechetics. .Father Aylward rightly maintains that if the teaching of. tell- ' gion is really to be made to live it must be animated in two ways: "Animated with the spirit of Christ's holiness. Animated by the methods of Christ." Referring to the imitation of Christ's holi-ness he says: '~'Love and humility--this is the hidden and abso-lutely necessary foundation of any good Catechism teaching. The loving and humble heart speaks the universal language of child-hood. The teacher with a childlike heart has the great and enduring secret of making Catechism live and become beautiful for children." Among the methods recommended are four main types of examples: doing things, drawing things, showing things, and telling, things. As the author himself states, his book "is an intro- 4.16 ~ BOOK REVIEWS duction to a method of visual education, applicable to every major problem in the Catechism, which can make religious doctrine interestingly clear to all age-groups. Since it is an introduction it would be impossible to give detailed illustrations and treatment of every Catholic doctrine, but sufficient examples and explanations of the method are cited to give you all that is necessary to make yourself a practical catechist." No doubt the author of Catechism Comes to Life would be one of the first to admit the general saying that all comparisons limp. This should be noted especially in making use of his unique method of applying chemistry in teaching the sacraments. Like-wise no one should fail to notice Father Aylward's warning that not all his methods are equally applicable to all age-groups'. There is however sufficient material adaptable to all age-groups to war-rant recommending this book to all teachers whether they be in elementary scl~ool, high school, or college.--A~. J. HEEG, S.J. SAINT THOMAS AOUINAS MEDITATIONS. Adapted from ÷he Latin of Rev. P. D. Mezard, O.P., by Father E. C. McEnlry, O.P. Pp. xlv -k S:~6. College Book Company, Columbus, Ohio, 1941. $:}.00. This is an important book, especially for priests and religious. Father McEniry, in his preface, gives the following description of its contents. "These meditations may truly be called a compendium of the Summa since they are culled mostly therefrom to the number of some four hundred and arranged, with references to the original, for daily use throughout the year . . . "During A~dvent will be found excerpts from St. Thomas on the Incarnation. These are succeeded by sections on the Birth of Our Lord, His Infancy~ and Public Life. The time df Lent is taken up with reflections on Our Lord's Sufferings and the 'Death on the Cross. Afterwards with the Risen Christ the new life of regenera-tion through grace, through glorification and inspiration of the Holy Ghost,-~ and through the Eucharist are successively treated, ending with the Feast of the Sacred Heart. "In the second part, extending through July to Advent, will be found five sections dealing successively with God and His Attributes, the purgative, illuminative and unitive ways of spiritual advance-ment and fina|ly St. Thomas' treatment of the four last things. Succeeding the meditations proper will be found seventeen topics for 417 BOOK REVIEWS spiritual retreats from the Angelic Doctor, with Thomistic pr~yers, the. entire work standing forth as a real synopsis of religion and of the spiritual life." Reference to the doctrinal and ascetical soundness of such a book would be, quite obviously, superfluous. We have here the antithesis of pietistic effusiveness. Consequently, it is felt that a Word of caution is in place for those who may be unacquainted with the "Summa. St. Thomas, in writing that masterpiece, did not intend primarily to prepare a collection of meditations. His main intent Was to instruct, to teach Christian doctrine, rather than to motivate. 'Consequently, 'the selections offered in the volume under discussion are expository and instructive, but they contain very ¯ little by way of explicit practical application to life. The one using the book is left to his own resources. That is a very good thing, provided he is sufficiently skilled in the art of mental prayer, and realizes the inadequecy of intellectual effort unless it results in acts of the will. And even the intellectual content of very many selections included in the volume is to be discovered only with difficulty. The difficulty arises, it seems to this reviewer, first, because the selection is not.seen in its context. Frequently St. Thomas is answering a series of objections against the true doctrine, and the full force of his answer cannot be appreciated without an. acquaintance with the objections. In the second place, the translation is rather stiff and stays too close to the Latin idiom to make for smooth reading. It is no easy task to turn the concentrated phrases of the Angelic Doctor into idiomatic ~nglish, but one wishes that more of an effort to do so had been made in the present instance. At the same time, appar-ent carelessness in punctuation might have been avoided. The fol-lowing sentence, from p. 175, is not an isolated instance: "And he is said to deserve it, inasmuch as his unjust will, is chastised thereby." And the reader will be hard put to it to glean any meaning from ¯ this sentence, found on p. 287: "But because this union is the effect of charity from the fervour of which man obtains forgiveness, not only of the guilt but also of the punishment, but according to the measure of his de~rotion and fdrvour." Of course, by checking the passage against the original Latin, it is discovered that somewhere in transit the entire main clause of the sentence was lost!. Let these few observations suffice to show that the book is not 418 BOOK REVIEWS without shortcomings~ To all who have been thus forewarned, it is highly recommended because, in the words of Father McEniry,.it does stand forth as "a real synopsis of religion and of the spiritual life."mC: DEMUTH, S.J. " "DRAW NEAR TO H!M." By Sister Mary Aloysl Kiener, S.N.D. Pp. 165. Frederick Pusfet, Inc., New York, 1942. $1.50. I have ~truggled through books of r~pute in the spiritual life with less pleasure and profit than I read Draw Near to Him. Sister Aloysi ~as some worth-while messages, on Communion, on the Cross, on Sacrifice. Am!d the many ecstatic expressions of an overflowing heart.are thoughts that remain in one's mind as vivid.ly as ~i shout during sacred silence. Such are her comment on the fact that Christ gave Himself as our food in Holy Communion: "We should have con-sidered it blasphemy for a mortal even to propose such a cotirse of action tb the Son of God"; this laconic but memorable statement:' "Thereis nothing spectacular about the simple injunction: Follow Me"; and lastly, "Our happiness w~ill always be commensurate with thd perservefing energy we bring to the business of carving sanctity out of the timbdr of life, painfully, perseveringly." Sister A1oysi could,in general, have devoted more attention to those religious who are struggling along wkhout experiencing deep interior consolations. Some effort might have been made to solve the conflict that must arise in those who, at one and the same time, wish to follow Christ in" "derision and shame," as she suggests, yet must, for Goffs glory, use their talents in a way to bring the applause of the world. The section on suffering migh't have been improved by more insistence on cf'Jeerfu! suffering. Especiglly. worth-while is her explanation of the Catholic teaching on daily Communion as opposed to ~he Jansenistic view. -~B. FAHERTY, S.J. THE RELIGIOUS LIFE AND THE VOWS." A treatise by Monseigneur Charles Gay, Bishop of Anth&don. Translated from the French by O.S.B. Pp. viff -{- 276. The Newman Boo~ Shop, Wes÷m[nster, Maryland, 1942. $2.50. An introduction ~ on the Religious Life and a separate treatise on each of the Vows f6rm the contents of this book. Treating of poverty; the author outlines the moral obligations of the vow, 419 BOOK REVIEWS then dwells on the motives for observing perfect poverty. He fol-lows somewhat the same method regarding chastity, giving first the concept, then the motives. Obedience he subjects to a pro-longed analysis that deals successively with .the obedience of our Lord, the principles on which obedience is founded, advantages flowing from its observance, and the duties imposed by religious obedience. The treatises on poverty and obedience contain many good points: for instance, the six motives for practising poverty are inspiring, and the discussion of the foundation for obedience is well calculated to impress the reader with respect for good order and authority. However, these good points are offset somewhat by the fact that the wordiness and long paragraphsmake for tedious reading. The section on chastity is a distinct demerit of the book, in this reviewer's opinion. Like many others who write lyrically of this virtue, Monseigneur Gay uses words and definitions inaccurately. "As a natural virtue," he writes, "it (chastity) may be looked upon as a kin~! of royal habit of the soul, by means of which she keeps all the acts of the body, even its slightest movements, com-pletely beneath her sway." Again, in summing up, he says: "Chastity, properly speaking, and looked at on its practical side, is only a religibus respect which the soul has for her own body, for the love of God Whom she has espoused in ,lesus Christ: and there-in is the actual matter of the vow of Chastity." These are not merely isolated statements: they are typical of the author's treatment of the conc.ept of chastity. The concept is not correct. We are, of course, justified in using "reverence for the body" as a motive for chastity (as St. Paul did); but we are not~Justified in iclenti~:~/ing chastity with the control of or rever-ence for the body. Chastity is but one of the virtues that concern the control of the ~body; it has to do with the control of only one specific function, and not with all the movements of that function but only with such as are voluntary. Souls who have to struggle to preserve their chastity would get neither help nor consolation for the vague and hll-embracing notion of chastity given in this book: souls inclined to scrupulosity might be harmed by it. The translation of this work was published in 1898. This seems to be a re-edition of that same translation.-~G. KELLY, S.,J. 420 BOOK REVIEWS LA VIE DES COMMUNAUI:f-S RELI~IEUSES. By ~he M~nor~e Franc~s-cans of Canada. This promising new magazine for. religious communities is a thirty-two page monthly (except July and August) in French, issued in Montreal at the annual subscription price of $1.25, and directed principally to Canadian religious. The editor is Adrien M. Malo, O.F.M.; the publication secretary, 3ogues Mass~, O.F.M. On its advisory board of three is Bishop 3. C. Chaumont. In the maga-zine there are various departments: history, canon law, spirituality, liturgy, etc.---eleven in all, covering every angle of the religious life, each in charge of an expert. The format is neat; the type is easy to read; the cover, designed by a young Franciscan, is attractive, but somewhat somber. The first number, September 15, 1942, has an introductory let-ter of commendation from 3. M. Rodrigue Cardinal Villeneuve, O.M.I. of Quebec and contains some excellent articles---on the early religious of Montreal; on spiritual theology, of which an entire course is outlined for succeeding numbers; on the juridical aspect of reli-gious life; on the novitiate according to. the mind of the Church; on the Mystical Body and eucharistic liturgy, the latter by Archbishop Georges Cabana. Book reviews, a chronicle, and a question box complete the contents of this first issue. The Vie has already been well received. REVIEW FOR RELIGIOUS wishes it continued success and heartily commends it to all who read French. Moreover, REVIEW FOR RELIGIOUS is privileged to unite fraternally with the Vie in striving to achieve the two objectives laid down in the foreword of the first number: the proximate one of giving to religious communities that Life which Christ came to give to mankind so abundantly (John 10: 10), and the ultimate one of pre-paring for Christ a "Church in all her glory, not having spot or wrinkle or any such thing, but . . . holy and without blemish" ('Ephesians 5:27).--A. KLAAS, S.J. NOTE: For the review of Maql In Her Scapular Promise, by John Mathias Haffert; please turn to p. 426.reED. 421 Questions and Answers 36. If there are" two or three members of the same family in a r.eligious congregation, does the junior member lose the right to vote in com-munity affairs? The general law of the Church has no particular regulations regarding two or more members of. the same family who are pro-fessed in a religious institute. It would notseem to be just to deprive a religious who has made profession of perpetual vows of his right to active voice (the right to vote)in community affairs. Some approved constitutions limit the right to passive voice (the right to be voted for) in the case of near relatives to the extent of not allowing two brothers or two sisters of the same family to be elected councillors at the same time. Such a partial limitation of passive voice would not seem to be contrary to the spirit of the Code. The approved consti-tutions should be followed in this matter. 37. Please explain +he Crozier indulgences, and tell us which priests have +he faculty 1o bless rosaries with these indulgences. The Crozier indulgences are a special indulgence of five hundred days granted for the recital of each Pater or Abe on a rosary of the Blessed Virgin especially blessed for this purpose. It is not necessa.ry tO say the entire rosary of five decades, nor even one decade, in order to gain the indulgence. It is gained every time that either a Pater or an Ave is said on such a rosary. Nor is it necessary to meditate on the mysteries of the rosary in order to gain this indulgence. While it is a general rule that one can gain only one indulgence at a time for the performance of a good work, still we have an excep-tion in favor of the Crozier indulgence by reason of a special privi-lege granted by Pope Pius X on June 12, 1907, whereby the faithful may gain by one and the same recitation of the rosary, both the Crozier and the Dominican indulgences, provided the rosary has received both blessings. In this case, however, the conditions for gaining the Dominican indulgences must be observed: five decades of the rosaiy must be said on the same day, though the decades may be said at different times: and one must meditate on the mysteries of the rosary. 422 QUESTIONS AND ANSWERS While the privilege of blessing rosaries with the Crozier indul-gence was restricted for many years to the Crozier Fathers (Canons Regular of St. Augustine of the Order of the Holy Cross), Plus X granted the Father General of that order the power to d~legate any priest to bless beads with the Crozier indulgences, and later he granted the same faculty to the S. Congregation in charge of indul-° genres. 38. If ÷he Angelus is said at a time other than when the church bell rings, is it necessary to ring a small bell while saying it? No, that is not necessary. In 1884 Pope Leo XIII granted the indulgences to the faithful who, for a suffcient reason, either could not kneel while reciting the Angelus, or who could not do so when the church bell rang. The latest decree on the subject, issued by the Sacred Penitentiary on February 20, 1933, is given in the official col-lection of ihdulgences (Preces et Pia Opera, 1938, N. 300) as fol-lows: "To the faithful who recite the Angelus . . . at dawn, at noon, and at eventide, or as soon after these times as 'they can, is granted: an indulgence of ten years as often as they do so: a plenary indulgence under the usual conditions, if they have-recited it daily for an entire month." It is a laudable custom, however, to ring a small bell if the r.eli-gious community recites the Angelus regularly at a time which does not coincide with the ringing of the church bell. 39. What is meant by the obligation imposed upon superiors by canon 509 "to have read publicly the decrees ordered by the Holy See to be so read"? From time to time the Holy See issues decrees regarding religious institutes, and occasionally in the decree itself orders that it be read publicly in each community at least once, or even every year. Thus, before the new Code of Canon Law went into effect (May 19, 1918) there were three decrees which had to be read every year in every religious community, and which were usually pri.nted in the book of rules and constitutions. These decrees dealt with the account of conscience (Quero~,dmodam of Pope Leo XIII), the confessions of religious (Cure de sacramentalibus of Plus X) and the frequent reception of Holy Communion (Sacra Tridentina Sgnodus of Plus X). These decrees need not and should not be read any 423 QUESTIONS AND ANSWERS longer, since the matter contained in them has been incorporated into the'Code, and has been changed in some minor details, so that the original decrees no longer fully express the mind of the Church on these subject~. Canon 509 re~ers therefore only to new decrees which have been or will be issued after the Code. At present there is only one such decree which must be read in its entirety to religious clerics at the beginning of each year. This is the decree concerning the clerical and religious training of subjects destined for the priest-hood, issued by the S. Congregation of Religious by order of Pius XI, on December first, 1931. It will not be out of place here to quote the first part of the canon referred to i "Every superior should promote among his sub-jects the knowledge and the execution of the decrees of the Holy See which concern religious." This refers primarily to decrees which deal with the obligations of the religious life. But it will be very useful and at times necessary for superiors to inform their subjects of other decrees which have an immediate interest for religious, although not issued by the S. Congregation of Religious. Such would be decrees which regard indulgences, the liturgy, and any others which grant privileges to the faithful at large. 40. In some communities of women, the superior conducts the Stations, or the Way of the Cross, in the same manner as the priest for his con-gregation. From this practice two questions arise: I. Is not this prac-tice on the part of a woman a violation of the law of the Church which forbids a woman's conducting services in the church or chapel? 2. Do not religious who remain in their places lose the indulgences granted ÷o those who make the Stations? Generally speaking, one of the conditions for gaining the indul-gences attached to the devotion of the Way of the Cross is that the person who wishes to gain them must move from station to station. However, the Sacred Congregation of Indulgences (Decr. auth. n. 210) granted the favor that in the public practice of this devo-tion, where disorder might arise, it is sut~cient that a priest accom-panied by two acolytes go from station to station and recite the usual prayers, the congregation answering from their respective places: in which case it is advisable that the people rise and genuflect at each station with the priest. On February 27, 1901, the same S. Congregation granted a similar favor to the Marist Brothers 424 QUESTIONS AND ANSWERS whereby they could gain these indulgences if only one person~. (for example, a brother of the community) made the round of the sta-tions, the rest of the community remaining in their places. The condition laid down in this grant was that there was a lack of space in the community chapel for all the religious to move from station to station. On May 7, 1902 this same privilege was extended to the chapels of all religious women, under the same conditions. 41. Is it advisable to permit Sister catechists who 90 to mission places during the summer to llve in the rectory or to board with seculars during the time they are teaching catechism in the parish? The good done by religious in conducting so-called oacatior~ schools, that is, teaching Christian doctrine to children in parishes and missions in which there is no parochial school, is of the greatest value to the Church, and should be duly appreciated by religious superiors. Difficulties must be met with, and the problem of housing the reli-gious is a serious one. Since there is no general legislhtion in canon law covering this case, we may follow the norm of canon 20 of the Code which directs us to follow directions laid down by the Church in similar cases. We have some such norms in two instructions of the Holy See regarding religious who are away from home on a begging tour (see canon 624). For such religious women the Holy See prescribes that they