This new flagship report for the eTransform Africa Project, produced by the World Bank and the African Development Bank, with the support of the African Union, identifies best practice in the use of Information and communication technologies (ICTs) in key sectors of the African economy. Under the theme transformation-ready, the growing contribution of ICTs to agriculture, climate change adaptation, education, financial services, government services, and health is explored. In addition, the report highlights the role of ICTs in enhancing African regional trade and integration as well as the need to build a competitive ICT industry to boost innovation, job creation, and the export potential of African companies.
, ri^iiifitiisiiriTrrirraxTTjfxxitrrrTf j,t. '■ ' I* ' i ixxiixu - mj.Jumin-Unxjt-' 'if'.' IJsH/iA ■ j.1 .1H Ml- £1 ri= * -:- THE ~:~ Gettysburg mERGURY. FEBRUARY—MARCH, 1898. CONTENTS: [ Biographical Sketch of Dr. S. S. Schmucker,(continued), P. Austadt, D. D 103 The Kalevala, E. M. Stahl, '94, 108 The Ocean of Sleep, 115 Parasites,. 116 Education Among the General Synod Lutherans in the East, Grayson Z- Stup, A- B., '96 nS American Humor,. 123 A Modern Bellerophon, 129 Look Before You Leap 130 , Winter Crystal, [31 Blossoms, 132 [Sifted from Our Exchanges, 132 Editors' Desk, 135 I Sheer Nonsense, '. : 13S ■ : • ■ ' &: m I. M LLHR, PRINTER GETTYSBURQ. Imjig IIII ! IV Q'BURG C. LIB. I yiii&ai ■i ■^■■H I FAVOR THOSE WHO FAVOR US. J. R. STINE & SON, Qepts' ••• pdrpis^er, CHAMBERSBURG ST. C. B. KITZMILLER, --DEALER IN— flats, fopg, Boots and jSjoeg, GETTYSBURG, PA. Ready for Fall ant Winter. Suits to Order—Prices $12.00 to $35.00; Trousers, #2.50 to $9.00 ALL KINDS OF REPAIRING DONE. All the new effects in Check and i iv.'i- Plaids you will 11 ml at THE LEADING TAILOR, CLOTHIER AND GENTS' FURNISHER, J. H- JVl/ers, 11 Balto. St., Gettysburg, Pa. S. B. ALCOTT, —AGENT l'UR— Browning King & Co., iiiTi-iiiiiii Tailor, New York. Suits #12.00 up, Overcoats #12.00 up, Pants #4.00. Fit and workmanship guaranteed. ■ ~R. A. WONDERS'" Corner Cigar Parlors. A FULL LINE OF Cigars, Tobacco, Pipes, &c. Scott's Cor. Opp. Eagle Hotel, Gettysburg EPH. H, MINNIGH, Manufacturer, Wholesale and Retail Dealer in Confectionery and Ice Cream, Oysters in Season. News Depot & Subscription Agency, MAIN ST. GETTYSBURG, PA. Sole Mauuf r of Dr. Tyler's Congh Drops SAMUEL FABER. FINE CIGARS .AND. SMOKER'S mm. Chambersburg St., GETTYSBURG JOJW Jfl. TO(G)i CONFECTIONERY AND ICE CREAM, OYSTERS STEWED AND FRIED. No: 17, BALTIMORE STREET. COLLEGE OK P^-sldans § Surgeons, BAI.TIMORK.MI>. The College of Physicians ami Surgeons of Baltimore, Maryland, is a well equipped school. Four ses-sions are required for graduation. For full information send for the annual catalogue, or write to THOMAS OPIE, M. D., Dean. Cor. Calvert and Sarato u r~ ■ •f \ \ \3 I S. S. S. SCHMUCKER, D. D. The [jeiifojglHtfij ^eiwij, Entered at the Post Office at Gettysburg as secoud-class matter. VOL. V. GETTYSBURG, PA., FEBRUARY, 1898. No. 10. STAFF: EDITOR-IN-CHIEF, AI.UMNI EDITOR, IV. H. Bruce Carney. ' should take more time to think before we act and not rush on as if there were no future. We must not permit our humor to satisfy our religion nor supersede it. The motto "be temperate in all things" applies here as elsewhere. Humor, the necessary product of our fundamental princi-ples of government, stands to us as an emblem of prosper-ity, wealth, happiness, pleasure, contentment and freedom. It is a wonderful national platform and if not carried to excess we can proudly boast as the most humorous of all people. w. E. B., '99. A MODERN BELLEROPHON. The boy was in a lonely mood, The common fate he shared ; Examination day was nigh And he was unprepared. He pondered long upon the thought How best he might proceed ; For willing though the spirit seemed The flesh was weak indeed. At length o'ercome by doubts and fears, He fell into a dream In which a Senior came to him And told him of a scheme. Said he, "Young man, arise at once, The bridle's by thy side ; Go quickly catch the winged steed And on thy foray ride." Up leaped the lad at break of day, Free from his grave despair ; To fou7itain Pen he sped in haste And caught Pegassus there. He bridled him and mounted him, And rode off with a zest; Assured that some day on his brow The ivy vine would rest. But sad indeed 'tis to relate, This verdant Freshman boy, Unlike Bellerophon of old, No triumphs could enjoy. 130 THE GETTYSBURG MERCURY. The Prof's, keen eyes in rolling round Soon saw the horse awing; And sending out a gad-fly stare Surprised him by its sting. The jade burst forth iu accents grave, And made a fearful balk ; He threw the lad ; but since I've heard It taught him how to walk. —J. 13. BAKER, 1900. LOOK BEFORE YOU LEAP." When we come to examine the different professions of life, we see many who do not and in fact can not, do honor to themselves nor to the profession in which they are. It is a fact and one much to he lamented that there are men at present in the Christian ministry and other respon-sible positions, whose proper positions would be on the farm or on the road. There is no one profession from the lowest to the high-est, but that is disgraced by men who are not able to fill honestly the positions which they occupy. If there are any who would inquire why this is so, they can themselves find by observation that many of the young of the present day, as it has been in the past, do not look rightly before they enter a profession. Many desiring to become rich as soon as possible, enter any profession whatever, providing it promises riches in the future. They rush forward and do not take into consideration their own qualifications nor the real nature of the vocation. Thus urged on not by reason and judgment, but by the golden fruit of riches, they behold in the distance the tree laden with glittering fruit, and may finally be able to grasp some of the golden apples, but alas ! they find them to be ashes. Either in an unpropitious moment the whole fortune may be taken away, or if it even remains in their hands it will be their eternal ruin. The weary traveler upon the desert journeys along hirsty and fainting, when all at once he beholds in the distant horizon, water glittering in the sun. He is urged THE GETTYSBURG MERCURY. 131 on by this glorious sight. Yet to his surprise, when he ar-rives at the spot the water is not there, but in some other position; thus as he advances the water recedes, and after some fruitless efforts he finds that he has been de-ceived by the mirage of the desert. Thus it is with these seekers after fame. They may even attain to their object in view but when they have fame it will give them about as much pleasure as the burning sands of the desert give to the weary traveler. The idea that one can enter any profession he desires is false, although we are free agents we must always con-sider before we choose a calling for life. We are not at liberty to do anything carelessly and with indifference. But it is our duty in all matters to act honestly and thoughtfully. It is our duty to examine ourselves truth-fully to see whether we have the real qualifications for the position we are about to assume. We often hear men say they can do as much good in one profession as in another. Perhaps they can, providing they enter with proper motives and with the conscious-ness that they are truly performing their duty. But how frequently men just enter upon a course the very oppo-site of what reason and their own consciences tell them to do. In consequence of the object of our creation we must choose such a course of life as will enable us to do most good in the world. We must not take our own selfish mo-tives into consideration, but the honor and glory of God and the welfare of humanity. c. s. B., 1900. WINTER CRYSTAL Sweet, in silent winter night, The little church stands out Against the landscape crisp and white, So pure aud so devout. The mellow light shines soft aud kind Upon the ice-bound stream, And o'er the traveler's weary mind Sheds peace and joy serene. "TiJSS.' MML 182 THE GETTYSBURG MERCURY. BLOSSOMS. The violet 'long the traveler's way, Its sweetness gives to cheer his weary heart; The rarest rose on royal breast Though worn by queens plays not a nobler part. No wild rose e'er has bloomed in vain, Though but a beggar stoop to offer praise, Who reads its message pure and sweet, And bows before the thoughts of better days. But sweeter far than lowly flower, The life, a true and loving heart unfolds; Its sweetest fragrance, purity, Inspires the soul, and noble action moulds. j. N. K H., 99- SIFTED FROM OUR EXCHANGES. Is the literary or debating society less worthy than in the days of our fathers, or do we, in the great wisdom of our age, have less need of the training they offer ? There is cause for concern and the "problem" should receive earnest consideration by every college man. Rival inter-ests are said to be the chief cause of decline. Athletics, fraternities, clubs, etc., are generally cited as being the means of diverting interest from the literary society. But why does the student allow himself to be diverted ? Temp-tation is almost as old as the race. None of these things are comparable in value to the good old literary society, and it is the mark of honor to stand by that which is best. Students in earlier times were no doubt tempted to give their time to other interests as much as we, but they made their literary society of first importance. The modern col-lege debater or essayist would feel justly ashamed were he to be transported for an evening back to the old literary society of Longfellow and Hawthorne. If the proper lit-erary zeal existed to-day, rival interests would not inter-fere. The problem must be solved in the individual. His honor as a student should direct him to active participa-tion in literary work.—Ursinus College Bulletin. THE GETTYSBURG MERCURY 133 I write, not in criticism of any deficiency in library facilities in any college, but in earnest desire to further your good purpose, and to increase interest among your fellow students in the use of libraries. First, books must be AVAILABLE. The college library must cease to depend upon the occasional donation of out-worn private libraries, or the whim of some special friend for special literary or other fads. The income for new books should be as steady and as reliable as for the endow-ment of any chair. This income should be wisely appor-tioned to the needs of all departments of instruction main-tained by the institution, without partiality or undue dis-crimination. It goes without saying that it should be ad-equate to actual needs. Second, the existing treasures on the shelves, and the new ones to be secured must be ACCESSIBLE, (a) There should be a general library with the reading room in close proximity, and also (b) special departmental collection in the several buildings devoted to their respective uses. The general library should be open for the consultation and drawing of books from 8 A. M. to 10 p. M., in winter, and 7 A. M. to 10 p. M., in spring and summer. It should be open on all holidays and on Sunday afternoons. The departmental libraries should be in charge of a student librarian for each, and be open as occasion may warrant. Free access to the shelves should be given to all users of the books. The seeing, the handling, the examining of books by young people is a very helpful part of their edu-cation. To be accessible is also to be arranged systematically, to be classified, scientifically, to be catalogued, and, in a degree, to be indexed.—Prof. William E. Martin, Librarian Bucknell University, in The Lafayette. T t t In my opinion the Ideal College Life embraces the fol-lowing elements : 1. The student should keep in constant view the ob- 134 THE GETTYSBURG MERCURY. ject for which he is sent to college and apply himself closely to his studies so as to maintain a good, honorable standing in his class for scholarship. 2. He should be careful to take the proper exercise to develop along with his intellectual attainments a sound, healthy body, and not weaken or enervate it. 3. He should cheerfully comply with all the rules and regulations of the college, so as to carry with him when he graduates the recollection that he was a loyal, faithful student, and did all in his power to maintain the honor and good name of his alma mater. 4. He should in all his intercourse with the Faculty and his fellow-students be manly and gentlemanly, so as to have the respect and esteem of all. 5. He should, along with his physical, intellectual and social culture, so develop his moral and religious na-ture as to blend them all in such delightful harmony as to attain the life of a Christian, the highest and noblest type of manhood.—Geo. W. Williard, D. D., L. L. D.,in College Student. ttt Two things may justly be expected of college students more than any uther class of men ; one may be a more difficult accomplishment than the other, yet both may be acquired and go hand in hand with one another. The first is the ability to read ; the second, the ability to think. —The Wittenberger. t t t It is no small part of a College education to form habits of observation, acquisition and application. What a man is when he leaves College he will be for life. Among the most subtle temptations that will come to the student is that of wasting what is most common and yet most precious—time. Small pieces of time are like small coins, they disappear very readily without leaving any trace. The man who can conserve the minutes will not waste the hours, and yet how much can be accomplished THE GETTYSBURG MERCURY 135 in a few stray minutes if we but seize the opportunities and make them count. It is so easy to sit down in one's chair and chat for five or ten minutes, or drop in on a neighbor, wasting his as well as our own time. It is not the minutes themselves that are so valuable ; it is the habit of wasting them that proves destructive. Formed while in college, it clings through after life, and its victim becomes one of those people who are always behind.—Vox Wesleyuna. EDITORS' DESK. We believe that books and articles which are not worth a second reading are scarcely worth the first. With this conviction in mind we endeavor to publish some real literature, something which will awaken thought and arouse sentiment, something which will be helpful to our varied class of readers. We are conscious that it is almost impossible to publish matters of value and interest alike to undergraduate whose life is young, spirits buoyant whose mind is centered upon the literature and questions of the past, and to our alumni sobered by the trials of life and occupied with the questions of the living present. However hard the task, we have relied upon your love for Alma Mater's interests to blind you to our short comings and to assist us in getting into the current of popular ap-proval. We have received many appreciated comments in the columns of our exchanges, clippings have been frequently made from our articles. Kind words and substantial evi-dence come in private letters, for all of which we are thankful; but we are grieved at the number who have asked for discontinuance and the tardiness of many de-linquents. We are passing through a crisis period in the history of our institution and especially is this true in re-gard to our publications. Although not in thick darkness* we will be lost if we do not go hand in hand as students and alumni, keeping cool heads and stout hearts, laboring not for selfish ends but for the common good of Gettys- 13(5 THE GETTYSBURG MERCURY. burg. Have you done your duty ? Let us in this day of patriotic awakening, rise also to a full measure of the de-votion due to Gettysburg and her interests. We are sorry that for causes which need not here be explained, the Feb. number of THE MEKCURY could not be issued. We have tried to make this number worthy your careful reading. Read everything, and the best things twice, not forgetting the advertisements. * * * "The Morning Watch." This subject was ably hand-led and forcefully presented at the last State convention. Every one prestnt could not help but realize the wonder-ful blessings, which came to all who faithfully observe it. If there is a class of people to whom the morning watch is more especially adapted than any other, it is the student. By the morning watch is meant the setting apart of a certain period of the early morn, say a half hour, to get alone with God, to meet Hira in some secret place, where silence reigns and the cares of this world are barred out. Where nothing interrupts the study of His Word, deep meditation, and sweet communion. Surely this ideal way of beginning the day cannot help but appeal to every reader. Do you want to develop character ? Do you want to be uplifted to higher planes of living ? Do you want to become more and more like the Master ? In short, do you want power ? Then observe the morning watch. Yours shall be the reward. Not infrequently does it happen that a student or stu-dents at a college or university have original ideas and plans by which the best interests of the institution might be advanced. It may be that these plans, if carried out. would meet a need which the particular institution has for a long time felt. It is, however, often the case that such plans and "schemes" are never put into execution for the simple reason that there exists no student organization of a kind to which such matters could be suggested, and THE GETTYSBURG MERCURY. i:)7 which would be competent to carry through, in a syste-matic way, any student undertaking arising in this manner. The originator of the ideas so far from taking steps to bring his plans to a successful issue, sometimes does not even mention them to his companions. In this way much valuable activity on the part of the stu-dents is often lost to an institution of learning. At Gettysburg the advantage of an organization of the kind indicated above, was recognized by an alumnus. He lost no time in making known to the students his views as to the good, he felt sure, would accrue to our college through such an organization. The student body heartily favored the movement; and the Society of Pen and Sword was organized. The scope of activity of this Society, prac-tically includes every field in which the college has inter-est. In athletics and the college publications the Society is particularly interested. The only conditions of election to membership in the Society are a manifestation on the part of the student of sincere and active interest in all matters which concern the good of the college, and unmistakable evidence of loy-alty t^> alma mater. It is hardly necessary to add that already, at the end of the first year of its existence, the Society has accom-plished a half dozen very important undertakings in be-half of Gettysburg. Let us all join in our hearty wishes for another successful year. * * * IT is most gratifying to every lover of Old Gettysburg to note the greatly increased spirit of activity which now prevails throughout our entire institution. This spirit is particularly manifest among the boys who are musically inclined, and, as a result, the College has musical organi-zations of which she may well be proud. Moreover the recent organization of a good second Glee Club makes the prospect for the future very bright. We heartily com-mend the zeal of the Clubs and predict for them great suc-cess in their coming trip. They deserve it. 138 THE GETTYSBURG MERCURY. THERE has been an unusual number of lectures and entertainments in Brua Chapel this year. In general they have been quite well patronized by the students and the citizens of the town. This is a commendable way of rais-ing money for worthy objects, but we fear that too many entertainments will have a bad effect on the regular Y. M. 0. A. course which is provided every year. Might it not be better to have less in number and then aim to secure only the best ? SHEER NONSENSE. "Genius is a diffikult thing to hide. I hav even seen it revealed in blowing the noze or handling a toothpick. "It iz a pleasant thing to kno that cunning men, sooner or later, git kaught in the traps they set for others. "There is now and then a man who can make a cir-kumstanse, but as a general thing, cirkumstanses make men."—Josh Billings. It seems the wittiest things e'er heard By him who hears them told, Are those which he himself relates No matter if they're old. Thus you see 'tis verified The sayiug old and true, I know not who it's author was "Laugh, the world laughs with you." -Ex. FOOT-BALL TERMS. First down—Chawlie's moustache. Half-back—$2.50 paid on a borrowed $5. -Ex. Breathes there a man with soul so dead, Who never to himself (?) has said, As he stubbed his toe against the bed: « i it in ? -Ex. THE GETTYSBURG MERCURY. 139 Some student, in searching through classic (?) literature, has come across the following fragment: "Darkibus uightibus, No lightiorum, Strikibus postibus, Breechibus torum."—Ex. Do you think she loves you? I don't know. I'm all in the dark. Well, if she entertains you that way, I think it's pretty good proof. There are two reasons why some people don't mind their own business. One is that they haven't any niiud, the other, that they haven't any business. —Han ard Lampoon. David Ward, the lucky gold miner, who brought back the news of a rich find of gold on the American side of Alaska, and who says that the rush next spring will be far down the Yukon on the American side, spent three years prospecting in Alaska, and in that time only received seven letters from home. Since his return he has had more than that many thousands of letters from would-be argonauts in three mouths. He is now in Philadel-phia, Pa., and tries to answer every inquiry concerning the Far North, its perils, rigors of climate and wonderful riches. His practical experience makes his advice highly valuable, and anyone interested in Alaska should avail themselves of his knowledge by writing to him. War Pictures. in beautiful colors. " ", u. "MAINE" and Battle-sfups .1NDIANAf" (Latter cleared for action) each i2xiS. North Atlantic Squadron, All ships of the line (in ac-tion) 12x36. Drawn from life by Reuterdahl. Finest pictures ever published. Mew York Bombarded. Transporting Troops to the Front. Artillery in Action. Storming Morro Castle. All the above beautiful colored pictures will appear in TRUTH. $1.00 will bring TRUTH for six mouths, in-cluding all the above and the follow-ing pictures on heavy plate paper for framing, will be given free as a premium. 1. Battle-ship "Maine," - 12x18. 2. " " "Indiana," 12x18. 3. Storming Morro Castle. Address, TRUTH, No. 40 Litho. Bldg. NEW YORK. WE RECOMMEND THESE BUSINESS MEN. TlQCJPriPr'Q lrt/HntPn Desiring position iu public or private I CO.L/IICI O VI CM I IX>U schools, Colleges or Universities, iu any slate in the Union, to apply through us. We charge no Commission on Salary for Se;uring Positions, Our facilities are the best. 5,000 vacancies last year. Life Membership and duplicate registration for one fee. 500 teachers wanted immediately to fill emergency vacancies on short notice. Graduate students iu great demand. H. H. HOPKINS SCO, Han:o?.'c, Maryland. You will find a full line of Pure Drugs & Fine Stationery PEOPLES' DRUG STORE. Prescriptions a Specialty. J. A. Sawney is ready to furnish clubs and board-ing houses with Bread, Rolls, &c, at short notice and reasonable rates. Washington and Middle Sta., Gettysburg David Troxel, DEALER IN FINE GROCERIES AND NOTIONS. . lias*. D. It., Manager. Pittsburg, Pa., Toronto, Can., New Or-leans, La., New York, N. Y., Wash-ington, D. C, San Francisco, Cat., Chicago, III., St Louis, Mo., Denver, Col, There are thousands of positions to be filled. We had over 8,000 vacancies last season. Unsurpassed facilities for plac-ing teachers in any part of the U.S. or Canada. One fee registers in 9 office. More vacancies than teachers Address all Applications to Pittsburg, Pa. MUMPER & BENDER, Fnrniture, Cabinet Making. Picture Frames. Baltimore St., - GETTYSBURG, PA. Go T/y iifr- ^HOTEL GETTYSBURG^? BARBER SHOP. Centre Square. B. M. SEFTON. SIMON J. CODORI, —DEALER IN— BEEF, PORK. LAMB, VEAL, SAUSAGE, York Street, Gettysburg, |3ilf*'Special rates to clubs. ^,Go To^ ^TIPTON & BARBEHEO^ BARBERS, In the Eagle Hotel, Gor. Main and Washington 8ta, Subscribe for > The MeflcuflJ. PATRONIZE OUR ADVERTISERS. ACCUlVIUliATEDWEflliTH. Laying up of riches isn't the only thing in life, for frequently a sour disposition is Ihe result. You want to take comfort in life as you Lr" along, one of the best ways to lane comfort is to buy well-fitting clothing. My Pall Slyles are now here and the selection is large and varied Suits made to your order from 812 up. Pressing and Repairing done at short notice. J. I). I.IPPT, Merchant Tailor. 45 Chambersburg St., Gettysburg. G. E. SPANGLER, (Successr to J. VV. Eicholtz & Co.) DEALER IN PIANOS, ORGANS, MUSIC, MUSICAL INSTRUMENTS, STRINGS, Etc. YORK S TREET, ist Square, Gettysburg. 1108 « HESTXI T STttliET, PHILADELPHIA. Wright's Engraving House, HAS hecome the recognized leader in unique styles of COLLEQ E and FRA-TERNITY ENGRAVINGS and STATION-ERY, College and Class-Day Invitations, engraved and printed from steel plates ; Programmes, Menus, Wedding and Re-ception Invitations, Announcements, etc. etc., Examine prices and styles before ordering elsewhere. 50 Visiting Cards from New Engraved Plates $1.00. ERNESTA. WRIGHT, uo8 ChestnutSt., Philadelphia. JOHN L. SHEADS, NEW CIGAR STORE Next door to W. M. Depot, Gettysburg, Pa. P. F. HENNIG7 —DEALER IN— Bread, Rolls, Pretzels Crackers, YORK STREET, GETTYSBURG. t3F"Reasonable Rates to Clubs. L. D. MILLER, /p Main St., Gettysburg. Grocer, Confectioner and Fruiterer. IGE CREAM and OYSTERS in SEASON. GETTYSBURG, PA., Main St. Free 'Bus to and from all trains. Rates $1.50 ta $2.00 per day. Thirty seconds'walk from either depot. DINNER WITH DRIVE OVER FIELD WITH 4 OR MORE $1.35. JOHN E. HUGHES, Prop'r Go TA C. A. BLOCHER'S Jewelry Store .FOR. Souvenir Spoons, Sword Pins, &c. All Kinds of Jewelry. Repairing a Specialty. Post Office Corner, Centre Square. PHOTOGRAPHER, NO. 3 MAIN STREET, GETTYSBURG, PA. Our new Enameled Aristo Por-traits are equal to Photos made anywhere, and atany price. FAVOR THOSE WHO FAVOR US. BASE BALL SUPPLIES, Spaldings League Ball, ^ Mits, Masks, etc., and Managers should send for samples and special rates. Every requisite for Tennis, Golf, Cricket, Track and Field Gymnasium Equipments and Outfits, c 'omplete Catalogue Spring Summer Sports Free. "THE NAME THE GUARANTEE" A. G. SPkLDING, & BROS., New York, Philadelphia, Chicago. S. G. Spangler, & Co. Fine Groceries,, Telephone 39, 102 E. Middle St. s. J. cooor^i, jf., DRUGGIST. DEALER IN D rugs, Medicines, oilet Ar-ticles, Stationery, Blank Books, Amateur Pho-tographic Supplies, Etc., Etc. BALTIMORE STREET. R. H. CULP, J7 cllJt£I, A .* ''■-^.' Second Square, - York Street. College Emblems, EJVIILi ZOTHE, Engraver, Designer and Mauufact'g Jeweler. 19 SOUTH NINTH STREET; PHILADELPHIA, PA. SPECIALTIES : Masonic Marks. Society Badges, College Buttons, Pins, Scarf Pius, Stick Pins and Athletic All goods ordered through C.H.Tilp. BOKRDINC-By Day, Week or Month. Rates reasonable. House equipped with all modern improvements. GROCERY STORE in same building. Full line of goods kept and sold at small profits. House and Store located on Cor. of College Campus, opposite Brua Chapel. J3F"Public Patronage Solicited SIIIIIIII>1 II. TauuJiiiibaimli. Prop. MENEELY BELL~G0. Troy, N. Y. Manufacturers of SUPERIOR BELLS. The 2000 pound bell now ringing in the tower of Pennsylvania College was manufactured at this foundry. PATRONIZE OUR ADVERTISERS. AM0£ EGBERT —DEALER IN— Hats, Shirts, Shoes, Ties, Umbrellas, Gloves, Satchels, Hose, Pocket Books. Trunks, Telescopes, Rubbers, Etc., Etc., AMOS ECKERT. Ff.Q Jol}nJ. Thomson's Sons IMPORTERS AND JOBBERS OF + DRUGS, + NOB. 16 and IS \V. German sti t. BALTIMORE, Ml). Offer to the trade their large and well-selected stock of DRUGS, MEDICINES, CHEMICALS and PERFUMERY. Make a specialty to have on hand everything required by Pharmacists. A complete stock can at any time be selected or wants supplied. Job printer1 j WEAVER BUILDTJVG, Centre Square, ALONZO L. THOMPSEN, Manufacturing- Chemist. Race, Winder, Sharp & beadenhall Sts, P. (). Box 657. BALTIMORE, MD. I beg to call attention to the trade that I have recently added to my Plant a com-plete set of Drug Milling Machinery of the most improved pattern. J. I. MUMPER, PHOTOGRAPHER, 29 BALTIMORE ST., GETTYSBURG, PA. Special Attention C()LLE(JE WORK. A FINE COLLECTION OF BATTLEFIFLD VIEWS. Always on hand. Mail Orders receive Prompt Attention. CALL ON F. MARK BREAM The Carlisle Street Grocer, Who always has on hand a full line of fine Groceries. ^j:xj>imM*iMms£?:mm WE RECOMMEND THESE BUSINESS MEX. HOTEL GETTYSBURG SHSPQvB .'n Centre Squarv. where McClellan Bouse formerly stood. &ETT1 slil'K'l. PA. RATES 82 PER DAY. H is ihe acknowledged Lead-ing Hotel of Gettyslrg Heat-ed fnrbugttont with steam; hoi or cold Baths; conmrodions Sample Rooms: Dlnillif-rooni E^iij capacity 20Q; lias a Cusine of ar excellence Headquarters for League American VV1 1- :ii;iii. ileadquarters commer- V cial travelers., Headquarters ^ military or civic societies, Free iins to and from all ~ "^ tl'ains II. & I>. H. Miller Prop's. EIMER & AMEND, Manufacturers and Importers of CHEMICALS an i CHEMICAL APPARATUS, 205, 207> 209 & 2I1 Third Avenue, Corner [8th Street. NEW YORK. Finest Bohemian and German Glassware, Royal Berlin and Meis-sen Porcelain, Purest Hammered Platinum, Balances and Weights. Zeiss Microscopes; and Bacteriologi-cal Apparatus, Chemical Pure Acids and Assay Goods. Established 1876 PENROSE MYERS, Watchmaker and Jeweler. Gettysburg Souvenir Spoons, College Souvenir Spoons. No. 10. Balto. St. (icll.vslinrs. Pa! & "PRICES ALWAYS RIGHT" THE LUTHERAN PUBLISHING HOUSE, ^ No. 42 North nth St. PHILADELPHIA, PA. Acknowledged Headquarters for ANYTHING and EVERYTHING in the way of Books for Churches, Families, Col leges, and Sellouts, and Lit-erature, for Sunday Schools. Please Remember That by sending your orders f us yon help build up and ileveio) i the Church institutions, with pecun-iary advantage tO yOUTSelf. Addl't- Henry S. Boner, Snp?.t. No. i2 North 9;h siren. 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Issue 1.3 of the Review for Religious, 1942. ; Review for Religious MAY 15, 1942 The General Chapter of Elections . Adam C. Ellis Retreat Resolutions . Clarence McAuliffe Reparation to the Sacred Heart . Malachi J. Donnelly The, Pivotal Point of Good Will . G. Augustln~ Ellard Scruples Versus the Human Way . ~ Gerald Kelly Hints for Sacristans . Gerald Ellard The Presumed Permission . ¯ . James E. Risk Book Reviews )uestions Answered E)ecisions of the Holy See VOLUME NUMBER 3 REVIEW FOR RELIGIOUS VOLUME I MAY 15. 1942 NUMBER CONTENTS. THE GENERAL CHAPTER OF ELECTIONS IN A RELIGIOUS CONGREGATION Adam C. Ellis, S.3 . 146 FOR CHURCH MUSICIANS . " . 156 RETREAT RESOLUTIONS---Clarence McAuliffe, S.J . 157 BOOKS RECEIVED . , . 166" ¯ SOME PAMPHLETS . 166 REPARATION IN THE DEVOTION TO THE SACRED HEART Malachi J. Donnelly, S.J. . ." . . . 167 THE PIVOTAL POINT OF EFFECTIVE GOOD WILL G. Augustine Ellard, S.J . 170 SCRUPLES VERSUS THE HUMAN WAY---Gerald Kelly. S.J. 187 HINTS FOR SACRISTANS~erald Ellard, S.J . 194 THE PRESUMED PERMISSION--Jame$.,E~. Risk. S.J . 196 BOOK REVIEWS PRINCIPLES OF CHRISTIAN AND RELIGIOUS PERFECTION . 206 BLESSED ARE THEY THAT HUNGER By the Reverend Richard Graef, C.S.Sp. 206 THE MASS OF BROTHER MICHEL. By Michael Kent . 207 FAST BY THE ROAD. By John Moody . ; 208 THE CATHOLIC REVIVAL IN ENGLAND. By John ,J. O'Connor 209 MEDIEVAL HUMANISM. By the Reverend Gerald G. Walsh, S.J. 209 DECISIONS OF THE HOLY SEE OF INTEREST TO RELIGIOUS 210 QUESTIONS AND ANSWERS Extension of Temporary Vows; Use df Parish School Funds; Is Reli-gious Habit a Sacramental; Days of Abstinence during Lent; Languages during Canonical Year; Inspection of Letters: Administration of Anes-thetics: Aspirant of East Syrian Rite: Converts from Greek Orthodox Church; Indulgence for Kissing Habit: Extending Period of Probation: Chanting of Little Office; Working during Evening Recreation 211 REVIEW FOR RELIGIOUS, May, 1942. Vol. I, No. 3. 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.d. Copyright, 1942, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Subscription price: 2 dollars a year. PHnted in U. S. A. The General Chap!:er ot: I::lect:ions in a Religious Congregat:ion Adam C. Ellis, S.3. BY CHAPTER in a reli.gious institute is meant the lawful assembly of those members to whom the con-stitutions give the right to vote when matters of im-portance are to be discussed and decided. Chapters may be general, provincial, or local, according as they represent an entire institute (order or congregation), or a province, or a local community. Provincial and local chapters meet, as a rule, only for the election of delegates to the general or provincial chapter respectively. In this article we are concerned only with the g.eneral chapter, though many of its provisions will apply equally well to a provincial or local chapter. An ordinarg general chapter is convoked at the times prescribed by the constitu-tions-~ every three or six years, or at other regular inter.- vals. An extraordinar~ general chapter is ofie convoked outside the time of the ordinary chapter~ Constitutions approved by the Holy See usually prescribe that an ex-traordinary chapter may not be convoked without the per-missioh of the Holy See, except in the case of the death or resignation of the superior general. The purpose of the general chapter is two-fold: to elect superiors, and to transact other important business. The first kind of chapter is usually called the chapter of elections; the second, the business chapter, or the chapter of affairs. We are dealing here with the chapter of elections only, which is governed by the regulations of the Code of Canon Law as well as by the provisions of the constitu-tions which are not contrary to the Code (cf. canon 507. §1). 146 CHAPTER OF ELECTIONS Time, Place, and Cor~oocation of Chapter. The common law of the Church does not prescribe any particular place for the meeting of the general chapter of elections. The constitutions usually allow the superior general to determi.ne the date and place of the chapter, with the deliberative vote of his council. Sometimes, however, they prescribe that the chapter be held in the motherhouse, and set the day for it as well. In the absence of any definite regulations of the constitutions, the superior general with his council is free to determine the day on which the chap-ter is to be held, as well as its meeting-place. This is true even in the case of a diocesan congregation of religious women which has houses in more than one diocese, as was declared by the S. Congregation of Religious on June 17, 1921, when it explicitly stated that the choice of the meet-ing- place of the chapter rested with the superior general, and not with the local Ordinary in whose diocese the moth-erhouse is located. At the same time the S. Congregation declared that the right to preside over the election in the case mentioned belonged to the local Ordinary in whose diocese the election took place, hence not to the Ordinary of the motherhouse, unless the election is held in his dio-cese. Pope Benedict XV confirmed these decisions and ordered them to be published. The day and place of the general chapter having been determined upon, the superior general will then convoke the chapter, usually by means of a circular letter to be sent to all those who have a right to assist at the chapter. The constitutions usually pr.escribe that such letters are to be sent at least three, if not six, months before the day on which the chapter is to meet. An error in convoking the chapter does not make the election invalid unless one third of those who have a right to attend have not been sum-moned and, by reason of this irregularity, have not taken 147 ADAM C. ELLIS part in the voting (cf. canon 162, § 3). Electors or Members of the Chapter The constitutions will determine who have a right to take part in a chapter of elections. The following are com-monly members of such a chapter: 1. The superior general; 2. The members of his council; 3. All ex-superiors general; 4. The secretary general; 5. The treasurer general; 6. Provincials and two or more delegates from each province, if there are provinces; 7. Local superiors, and delegates of the various houses chosen according to the constitutions. The common law of tl~e Church prescribes that reli-gious with temporary vows have neither active nor pas-sive voice1 unless the constitutions explicitly grant it to them. The constitutions sometimes grant active voice to religious with temporary vows, seldom if ever passive voice. The number of years required by the constitutions for the enjoyment~ of active and passive voice is tO be counted from the" first profession of temporary vows, un-less the constitutions provide otherwise (cf. canon 578, 30). It is customary to elect substitutes for all delegates who are elected to take part in a chapter of elections. These substitutes take the place of such delegates as are impeded or who do not wish to attend the chapter. Unless the con-stitutions declare otherwise, the religious who have been elected delegates may give up their right to attend the chap-ter. XActive voice is the tight to vote: passive voice is the right to be voted for or to be elected to an ot~ce, 148 CHAPTER OF ELECTIONS Prelirainar~.t Session of Chapter In a preliminary session of the .chapter it is customary to examine the credentials of all the delegates to the chap-ter. This having been done, the assembly proceeds by se-cret vote to the election of at least two "scrutineers".0r tellers (cf. canon 171, § 1), unless these are already desig-nated by the constitutions. They must be elected from among the members of the chapter. After being elected they take an oath to fulfill their of Iice faithfully, and to observe secrecy regarding everything done in the chapter of elections. A secretary is usually elected in a similar man-ner, unless one of the tellers acts in this capacity. General Regulations Regarding Voting On!y those religious who are actually present in the chapter have a right to vote. Votes sent in by mail or cast by proxy are forbidden and invalid, unless the constitu-tions or a special privilege granted by the Holy See author-ize the employment of those methods (cf. canon 163). An exception., however, is made in favor of members of the chapter who are in the house but unable to attend the meetings because of illness. Such a person's vote given in writing shall be collected by the tellers and placed with the other votes, unless particular laws or a legitimate custom determine otherwise (cf. canon 168). All must abstain from seeking votes either directly or indirectly for themselves or for others, and no one may validly vote for himself (cf. canons 507, § 2, 170). This does not forbid the members-of the chapter from seeking information from one another regarding the qualities of this or that religious. The constitutions frequently pro-vide for such an opportunity before the day of the election. All votes must be freely given. A vote directly or indirectly extorted by grave fear or fraud in favor of a 149 ADAM C. ELLIS determined person, or of one of a group of persons, is an invalid vote (cf. canon 169, §.1). In order to be valid, a vote freely cast for an eligible candidate must have four qualities: it must be secret, cer-tain, absolute, and determined (cf. canon 169, § 2). Each one of these qualities demands a brief explanation. A secret vote. This means that no member of the chapter may make known to another, the pers6n for whom he voted. A vote which is made public is by that very fact invalid. However, for special reasons, a member of the chapter may declare before the president and the tellers which person he wishes to vote for. The vote is secret, since all the persons to whom it is made. known are bound under oath. not to reveal it. Though not strictly speaking required by law, a written ballot is the most common and most convenient form of carrying on the election and safe-guards the secrecy req.uired. It would seem to be the only form contemplated by the Code. A certain vote. In order to be certain the vote must glare the full name of the person v6ted for so as to distin-guish him from all other persons having a similar name. A vote cast for "the person who will receive the majority of the votes," is an uncertain vote. A vote which cannot be read, or understood, is likewise uncertain; as is also a blank vote. An absolute vote. Each vote must be free from all con-ditions. A vote cast for Peter "provided he is fifty years old," would be an invalid vote. If the condition, however, merely expresses a requirement of the law for the valid election of the person voted for, the. vote would not be invalid: But such conditions should not be put in the vote when given since they are presupposed. A determined vote. An alternative vote is invalid. 150 CHAPTER OF ELECTIONS Such would be, for example, a vote cast for "either Peter or Paul." In conclusion it may be well to note that an invalid vote does not make the balldt in which it is cast invalid. Such an invalid vote is simply not.counted. By accident it may keep the person for whom it was given from getting the required majority of votes. The Election of the Superior General -Before the voting begins for the election of higher superiors in institutes of religious men, all and each of the members of the chapter shall promise under oath to elect those whom they deem before God should be elected (cf. canon 506, § 1). This oath is not required of reli-gious women. In institutes of religious men the superior general pre-sides over the election unless the constitutions provide otherwise. In congregations of religious women the elec-tion of the mother general is presided over by the Ordinary of the place in which the election is held. He may preside personally or through a delegate (cf. canon 506, § 4). For the election of superiors the common law requires an absolute2 majority of votes on either the first or second ballot, while a relative majority suffices on the third ballot, If, on the third ballot, the highest number of votes is given equally to two or more persons, the presiding officer may determine the election by casting his vote, but never in his own favor. Should he decline to do so, then the senior by reason of ordination, or of first profession, or of age, shall be regarded as elected (cf. canon 101, § 1, 1°). Theconsti- 2An absolute majority is constituted by any number exceeding half the number of valid votes cast, for instance, 9 out of 16, 10 out of' 19, and so forth. The person receiving the greatest number of votes cast is said. to have a plurality or relative majority of the votes cast when that number does not constitute an absolute majority of all the'votes cast. Thus, in a chapter in which 25 votes are cast,-,John may receive 11, Peter 8, and Paul 6. ,John has a relative majority. 151 ADAM C. ELLIS tutions may require a greater number of votes, for instance, a two-thirds majority for the election of the superior gen-eral. Constitutions approved by the Holy See usually require that :a fourth ballot be taken in case the third ballot does not result in an absolute majority. ¯ In this fourth bal-lot only the two religious who have received the greater number of votes on the third ballot are eligible for election, though they themselves are excluded from voting on the fourth ballot. In case this fourth ballot results in a tie, the election is determined by priority of ordination, or of first profession, or of age, respectively as mentioned above. The Voting Process When all are prepared the voting begins. It is the duty of the tellers to see to it that the votes be cast by each elector secretly, diligently, separately, and according to the order of precedence (cf. canon 171, § 2). No particular form of collecting the votes is prescribed by the common law, though the constitutions usually determine some detailed method, for instance, the tellers carry a locked box into which each member casts his sealed vote, or the members proceed slowly, one by one, to-the table or desk of the presiding officer, and there deposit their votes in an urn or box, under the watchful eyes of the tellers. When all the votes have been thus.collected, the tellers shall examine in the presence of the presiding officer, according to the manner prescribed by the particular con-stitutions or legitimate customs, whether the number of votes corresponds to the number of electors. Should the number of votes exceed the number of electors, the ballot is invalid (cf. canon 171, §§ 2 and 3), the ballots are destroyed, and a new vote taken. If the number of ballots does not exceed that of the number of electors, they are opened one by one so as to be seen by both tellers, and by 152 " CHAPTER OF ELECTIONS the presiding officer, and noted down by the secretary. After the votes have been counted the presiding officer or one of the tellers announces to the chapter how many votes each candidate has received. This may be done in either of two ways. After each vote is opened and inspected by the tellers and the presiding officer, the name of the person voted for is read aloud.-Or after the votes have been counted, the final results may be read to the chapter by the presiding officer or by one of the tellers. The constitutions or custom will determine the method to be followed. The votes are to be burned immediately after each bal-lot, or at the end of the session if several ballots were taken during it (cf. canon 171., § 4). When the election of the superior general has been com-pleted according to the prescribed formalities, the presiding officer will declare it lawful, proclaim it, and receive the oath of the newly elected superior general. Thereupon the religious both of the chapter and of the community will make their obedience according to custom. All the acts of the election shall be diligently written down by the secretary and, after being signed at least by him, by the presiding officer, and by the tellers, they shall be carefully preserved in the archives of the congregation (cf. canon 171, § 5). Acceptance and Confirmation of the Election The announcement of the result of the election made to the chapter is sufficient notification if the person elected is present; if he is not present the result should be officially communicated to him, and he is to be summoned to the chapter, all further business of which is suspended until his arrival. Unless the constitutions state the contrary, the reli-gious elected is not obliged to accept the office. Should he 153 ADAM C. ELLIS renounce it; he loses all the rights connected with the same, and a new election is held. In the case of diocesan congregations of religious women, the election of the mother general must be con-firmed by the Ordinary who presides over it. For grave reasons, according to his conscience, he may refuse to con-firm the election (cf. canon 506, § 4). In that case, how-ever, he may not appoint the superior general, but a new election must be held. Postutaiion It may fiappen that the members of a chapter wish to have for their superior a religious who is able and worthy to fill that office, but who is excluded from it by some impediment of church law from which the-competent ecclesiastical ~uperior can and is accustomed to dispense. Such a person cannot be validly] elected, but the members of the chapter may postulate him, provided that he receives two-thirds of. the votes of the chapter (cf. canons 179, § 1; 180, § 1)which means that they ask the Holy See to grant the necessary dispensation. Postulation, however, may be admitted only in an extraordinary case and provided the constitutions do not forbid it. (cf. canon 507, § 3). In a letter addressed to the local Ordinaries of the world on March 9, 1920, the S. Congregation of Religious instructed them to be very strict in allowing postulation in the case of the superior general of a congregation of religious women who has just com-pleted two terms of office. In such a case the simple desire of the members of the chapter to re-eleCt the same superior, or the mere ability of the person to fill the office, is not a sufficient reason for postulation. If, however, other grave reasons seem to require the choice of the same person beyond the time allowed by the constitutions, the Ordinary must 154 CHAPTER OF ELECTIONS send a petion to the S. Congregation, in which it is clearly stated what the reasons are, how many ballots were taken, and how many votes were in favor of the person postu-lated. Finally the OMinary must state his own opinion in the matter. The S. Congregation will then give a decision. The fact that the constitutions expressly allow postulation does not excuse from the requirements of this instruction. In case of postulation the members of the chapter who wish to vote for an ineligible person, must write on their ballot: "I postulate N. N." Election of Other Officers The newly elected superior general presides over the election of the other officers to be chosen by the general chapter, unless the constitutions allow the Ordinary the right of presiding likewise at the election of the members of the general council. These elections are usually held in a separate session Of the chapter. The manner of voting is the same as that employed in the election of the superior general. An absolute majority of votes is required on the first and second ballot. If no one has received such a major2 ity, a third ballot is taken in which a relative majority is sufficient. ,If on this third ballot two or more candidates receive an equal number of votes, the presiding officer may cast a deciding vote, though he is not .obliged to do so. If he declines to use his right, the person who is senior by ordi-nation, or by first profession, or by age, is considered elected. The constitutions may provide for a fourth bal-lot in case the third re.sults in a tie. If the person elected is not a member of the chapter, he must be summoned at once, but the chapter does not await his arrival in order to continue its business. After the elections are over, the former superior gen-eral, the members of his council, the secretary general and 155 ADAM G. ELLIS the treasurer general, usually continue to sit in chapter with active voice as long as it r~mains in'session, even though they may have been replaced in their offces by other reli-gious. Should the superior general die during his term of offce, or resignbefore its completion, the assistant superior gen-eral will take his place in the government of the community and will ~onvoke an extraordinary chapter in which dec-tions will be held not only for a new superior general, but also for all the other offices which are usually filled by election in general chapter. The reason for this is that all ¯ the officers elected in a general chapter hold office from chapter to chapter, rather than for a "definite number of years. FOR CHURCH MUSICIANS Of unusual yalue to religious and seminarians working in the field c~f church music is 'the new Catholic Choirmasters' Correspon-derice Course. Four semesters of ~olle'giate° work, accredited by St. Albertus College Department of Music, are done under personal tutorship and will be coricluded with summer schools in 1943 and 1944. The lessons have been prepared by a~ faculty international in personnel and repute, including Dom Desrocquettes0 Dr. Becket Gibbs, Dom Ermin Vitry, Father Gerald Ellard, and others. Zest and .authority characterize their teaching, and phonograph recordings assist amply in problems that need the living voice. General' editor is Clifford Bennett, Gregorian Institute, 1515 Berger Building, Pittsburgh, Pa. Those interested may obtain an attractive pros-pectus by writing to the General Editor. 156 Retreat Resolutions Clarence McAuliffe, S.3. AS ~WEGO ON in the religious life, certain practices, n6t binding under pain of sir/, but nevertheless, of paramount importance in their bearing on the whole spiritual structure, become increasingly .difficult. Among these are the particular examination of conscience, certain rules governing religious discipline, such as the rule of silence, and the formulation of apt resolutions during re-treat. That the delicate web of religious virtues clings for partial support upon the particular examen is admitted by all ascetical writers. The same holds true for the rule of silence, since its utter neglect means the undermining of the spirit of prayer and recollection. But the resolutions we take in our annual retreat are even of greater moment since the continued practice of the particular examen and the preservation of a prayerful disposition depend in no small measure upon them. If we reflect on our happy novitiate days, we shall remember that we experienced no difficulty in making resolutions and recording them. We jotted them down carefully as tokens of our affection for our Divine Savior Who alone besides ourselves knew what they were. We may still have them. We may smile now at some of their characteristics. No doubt we took too many resolutions; we aimed too often at purely external practices; we may even have aspired to fanciful performances. But we can-not deny that they did us good. They kept us fervent: they kept our ideals high; they were concrete proof of our good will in God's service; they bolstered our flagging spir-itual forces. As long as we exercised care in formulating and inditing resolutions during our retreat, we were also 157 CLARENCE MCAULIFI~E faithful to our particular examen and observant of a cred-itable practice of silence. If we ever relaxed our diligence in making resolutions during retreat, our particular exa-men becamea half-hearted or neglected undertaking and our love for silence grew notably remiss. No Excuse t:or Neglect W.hy should the task, for task it is, of taking retreat resolutions ever be neglected by. us? What truly solid rea-son can we give for not writing them down and keeping them close at hand? Every man or woman engaged in a profession or business or in any other activity of moment pauses now and then to determine hn altered course of ac-tion. Small defects ard bound to seep in unnoticed, but they impede success and must b~ removed. Positive prog-ress also must be made; knowledge must be extended; greater zest must be engendered or the business will grow languid and die. Merchants do not hesitate to pay ample fees to public accountants and efficiency experts. These men detect pecuniary losses and open up new fields of ac-tivity for the merchant, and he makes definite plans accord-ing to their advice. Are we religious not engaged in a pro-fession, and a profession transcending all others? Can we deny that peccadilloes of one kind or another are, almost unobserved, weakening the fabric of our spiritual gar-ments? .that we are yet far distant from the glorious hori-zon of perfec~tion to which God beckons each one of us? Should we hesitate during our annual retreat to be our own public accountants and efficiency experts because of the unreasonable murmurings of our natural selves? A Faoorable Time for Resolutions Certainly no time is better suited for determining new spiritual policies than the annual retreat. During it we are segregated from our active duties; we engage in several days RETREAT RESOLUTIONS of silent communing with God; we see again what we al-ways know, but never reduce to perfect practice, that we are made only to serve Him; our spiritual ideals, dimmed by a whole year's mis~, are refurbished; God himself speaks to us and we hear His whisperings periodically, during each day of retreat pleading with us: "Why not give up this sin-less, but inordinate attachment for my sake? Why not de-vote more attention to developing this virtue?" Further-more, our subjective condition is fit for taking sage resolu-tions. We are calm, tranquil; excessive nervous tension, emotional ebullitions, the agitation engendered by custom-ary daily contact with other human personalities m all these vanish in the solitude of retreat. Those New Year resolutions so widely publicized by the newspapers can scarcely ever be successful if brought to bear upon spiritual matters, because the hectic round of daily duties and dis-tractions impedes clear vision and sound judgment. But the retreat is the New Year for religious and it is certainly to our shame if we pass up this one propitious occasion for taking efficacious resolves. Retreat resolutions are apt to be successful for another reason. Our profession is spiritual and its successful prac-tice does not depend on mere human endeavors. God called us to the religious life; He keeps us in it'; .He enables us every day to live it. Any resolution we take is doomed to failure if we count upon our own natural energies to fulfill it. Even the simplest, such as thedetermination to prepare Our meditation more carefully, to make an additional visit to the Blessed Sacrament, to relinquish some convenient, but unnecessary article, cannot be accomplished without the grace of God. Consider what vast stores of grace we must obtain in time of retreat. Not only do we perform our ordinary spiritual exercises, but the whole time is one continual prayer. A veritable mountain of sanctifying. 159~ CLARENCE MCAULIFFE grace is accumulated and with it the right to actual graces to be given us in the future as we need them. We shall need them particularly in order to be faithful to our reso- ¯Iutions, the fruit of our retreat, and they will be supplied generously and persistently by God, success depending solely upon our wholehearted cooperation. Negative Resolutions Why, then, we may ask have our resolutions so often been failures?' Why is it that we can hardly recall them after a few weeks perhaps? Have we been grossly negli-gent in corresponding with the grace of God? Not neces-sarily so. Perhaps our resolutions were not prudently made. God constructed the human being according to very definite laws. If we take resolutions contrary to these laws, especially our psychological laws, we can scarcely expect God to work a miracle to enable us to keep them. For in-stance, most' of us are probably too negative in drawing.up our resolutions. We will not do this; we will not do that; we will quit doing this, and so on. In other words, we pay entirely too much attention to our faults. If we are com-mitting deliberate sins, we must, of course, make them the first object of our determinations. But 'such is not usually the case. We fret over our imperfections or merely semi-deliberate faults, forgetting a sound teaching of theology which declares that it is impossible for any person without a special privilege, rarely granted, to keep from these even for a single day. The chances are that such defects spring from temperament, nervous disposition, unstable health or some other natural cause, partially, at least, beyond our control. Now it is a psychological law that negatives de-press the human soul. If our retreat resolutions comprise merely a lengthy list of "Don'ts" over inconsequential matters, we are .quite surely going to let them lapse. The 160 RETREAT RESOLUTIONS human soul is too lofty in its aspirations to be fettered' by a chorus of petty "I will not's"; it soars to the highest heavens in search of God Himself; unending vistai of per-fection lie stretched out before it and microscopic imper-fections are no obstacle to exalted sanctity even if they stay with us to our dying day. How much wiser it would be to 'resolve: "I will pay an additional visit to the Blessed Sac-rament each day this coming year for a few minutes out of love for my Savior," than to promise: "I will never sit down during meditation in the chapel", when, as a matter of fact, constant kneeling may so distract us that we cannot pray at all from bodily uneasiness. Besides, protracted kneeling may even do us positive corporal harm unless our backs and nerves are of rugged texture. How Man~/ Resolutions? Another mistake to which we may easily succumb is that of taking too many resolutions. It is true that a hun-dred resolutions would be none too many when we see in retreat the intricate labyrinth of perfection. Even so, it would certainly be unwise to take more than four. or, at most, five. Here again asimple law of. human psychology enters into play. We are so constructed that a multiplicity of resolves overbalances US~ dissipates our energies and re-sults in no accomplishment whatever. We cannot expect our Savior to rescind that law in our case by a miracle. It is well for us to recall that old axiom of spiritual au-thors that to advance in one virtue is to advance in them all. Progress, for instance, in the spirit and practice of obedi-ence necessarily reflects progress in the love of God. But love is the pith and core of all sanctity; loreis the all-em-bracing virtue; it means a closer alliance with God, more intimate union with Him; if it makes the tree of obedience more verdant, it must necessarily transmit its vigor to the 161 CLARENCE MCAULIFFE entire forest of virtues. Bearing this in mind, we should in retreat pay heed, firit of all to our vows. An outpost to one of them may have been weakened during the previous year. Then we should look to the virtues animating the vows and make a few positive resolutions that will stimu-late their growth. We must never forget that a religious observant of the vows is a good religious. Focusing our attention upon them, we keep our resolutions down to a minimum. Yet we will make more rapid spiritual s~rides .than we would if we squandered our resources by making decisions on the whole gamut of faults and virtues. The Search After Causes Our resolutions may result in failure for another rea-son also. They may be too vague, too imprecise, too gen-eral. For example, how often have we resolved in retreat to be more fervent in our spiritual exercises! No one could condemn a determination to better these exercises of piety. It is they especiall.y that keep our spiritual lives vigorous and bolster our flagging virtue. But what happened to that resolution to make them more devotedly? For a day or two, for a week or two perhaps, we were more attentive .to them and then, behold, we soon found ourselves in the same old rut of routine and mechanical performance. Why? Simply because our resolution violated a metaphysical law which states that to attain a purpose it is necessary to .~elect means, causes, that will conduce to its realization. If we resolve only upon the end to be achieved, we shall accomplish nothing. Every day we dream ofthings we should like to do, but we neglect the specific means to the end and our resolves are thus mere fancies relegated to the vast mound of inefficacious desires. If we really wish to improve our meditation, examinations of conscience and other spiritual exercises, let us investigate the reason 162 RETREAT RESOLUTIONS why they are performed so perfunctorily. Ii it because we indulge in considerable unnecessary talking? This will certainly dissipate the mind and react upon our spiritual exercises. If we make a determination to practise silence, we shall find that contact with God will become much eas.ier and our meditations will improve. Is it due to un-regu. lated affections of the heart? Then a resolution must be taken to watch carefully over such ungoverned move-ments by removing their occasions as far as possible. Is it due to stark physical fatigue? Then we can do nothing directly, but perhaps we can adopt some regime that will improve our health. Is it due to some other cause? Then let us examine for that cause and decide to overcome it if possible. Definite resolutions of these kinds will inject new life into our meditation whereas a mere hazy resolve to perform it better will soon vanish. This point is of the utmost consequence. Take another example. Most of us are guilty of positive faults against charity and all of us could practise this virtue much more perfectly. Shall we then determine during retreat: "I shall be more charitable"? Such a resolution is praiseworthy,, as a sign of our good will in God's service, but it is bound to lapse just as is the vague determination to do better in our spiritual exercises. If we wish to be more charitable, we must pry into the reasons why we are not more charitable. If we wish to obtain an effect, we must find a proportion-ate cause to produce it. Do we fail in charity because we associate only with those whose temperaments .are con-genial? because we areof a squeamish disposition and allow tiny impolitenesses to jar our nerves? because we indulge in idle ,gossip and small talk? because we have a biting or ridiculing tongue? Could we add blossoms to our charity by interesting ourselves in the activities of others? by de-veloping the spirit of a good listener? by watching for 163 CLARENCE MCAULIFFE opportunities to say a kindly word or express Our sym-pathy? Ways and means to add lustre to this virtue are truly endless. If one defect, in particular, makes us un-charitable, let us in retreat decide to banish it; if some precise means of burnishing our charity occurs to us, let us determine to adopt it. Then we shall find that Christ's own spirit of charity will take root and flourish in our souls. The Bizarre Resolution Fantastic and complex resolutions should also be avoided. Though we never relax our aim at the highest possible perfection, we always keep our feet anchored to earth by the bonds of prudence and common sense. The human mind can only think of one thing at a time; the will can be directed toward only one conscious goal at a time. Both faculties are bound to be smothered by kaleido-scopic resolutions. Suppose a religious were to emerge from retreat armed with this single resolve: From eight o'clock in the morning when her active day began until ten at night when she retired, exactly fourteen hours inter-vened, the same number of hours as there are stations of the cross. During the coming year she would divide the day according to the stations. From eight to nine in the morning she would live in the spirit of the first station, the condemnation of the Savior. From nine to ten her thoughts would Be engrossed with the second station, and so on throughout the day. It is not likely that this well-inten-tioned religious would keep that resolution. It is too bizarre and too involved .and would require constant at-tention from morning to night every single day. Human nature could not stand such a strain without well-nigh miraculous support. 164 RETREAT RESOLUTIONS Keeping the Resolution Once our resolutions are taken and written down, how can we perpetuate them for three hundred and sixty-five days? By adopting them as subjects for Our particular ex-amination of conscience. How often we puzzle over a suitable subject for this examen! The problem vanishes if we have our retreat resolutions on hand. Even though these be only three or four,, they will provide ample matter for the examen. Each resolution can be the subject for a few weeks or a month. Thereafter each resolution can be repeated again and, if this becomes wearisome, variety may be introduced without changing the subject matter. FOr instanc.e, if one of our retreat resolutions is to eliminate unnecessary talking, we can practise this for some days under the patronage of the Blessed Virgin and in imitation .of her silence in the home at Nazareth. Later on, we might exercise it in union with Christ in the desert and in His infancy and in His secluded hours of prayer upon the mountain. At another time we may practise it by repeated ejaculatory prayers to some favorite saint whose help we implore. In this way the subject will not grow tedious and it will never lose its value Since it is one of our rdreat resolutions. These may also be kept alive and vibrant by referring to them duriag the monthly recollection. Why devote this period to any other consideration when God has shown us in our previous retreat what actions of ours will most please Him? Despite our best efforts, however, we shall make un-successful resolutions. In framing them we may continue to violate the laws of human psychology. We may not observe them even for a week though we honestly wanted to do so. We should not be discouraged. God values our good will; and our retreat resolutions, if written down, are 165 CLARENCE MCAULIFFE palpable proof of this" good will. The resolutions of our novitiate days were often ill-formed and impossible of achievement, but they secured God's blessing for us. We kept the vows though we did not as yet have them; rarely did we commit even a deliberate venial sin; we strove by our clumsy retreat resolutions to improve our religious lives. These resolutions won from Christ the gift of fer-vor. He Will reanimate and increase that fervor if we per-severe in taking and recording resolutions during our re-treat. BOOKS RECEIVED (7"0 be reviewed later.) I PRAY THE MASS~. By Hugo H. Hoever, S. O: Cist. Catholic Book Publishing Company. New York. MARCH INTO TOMORROW. By, 3ohn ,J. Considine, M.M. Field Afar,Pres~. New York. ~, . WATCH AND PRAY. By ,John Moffatt, S.~J. The Bruce Publishing' Company. Milwaukee. IN THE SHADOW OF OUR LADY OF THE CiENACLE. By Helen M. Lynch; R.C. The Paulist Press. New York. SOME PAMPHLETS Cheer Up!; Be of Good Heart!; Have ConfidenCe!; Take Courage! These four pamphlets are by Father Bruno Hagspiel, S.V.D. They consist of a varied collection of Scripture texts, anecdotes, poems, and so forth, all designed to cheer the downhearted.~ Price, 10 cents a copy. May be obtained from The Mission Press, Techny, I11. Also, four pamphlets listed under the general title, GOSPEL MOVIES, that treat of Grace; Faith; Sin; Wed in Christ. They contain brief stories based on the Gospels and illustrating these various topics. All are written by Father Placldus Kempf, O.S.B. Price, 10 cents a copy. May be obtained from THE GRAIL, St. Meinrad~, Indiana. 166 Reparation in t:he Devotion t:o !:he Sacred I-leart: Malachi 3. Donnelly, S.J. THE "great apparition" of our Lo~d to St. Margaret Mary took place duiing the Octave of Corpus Christi, most probably in 1675. Showing her His Heart, our Lo~d said: "Behold this Heart which has so loved men, which has spared nothing, even to being exhausted and consumed, in order to testify to them its love. And the greater number of them make me no other return than ingratitude, by their coldness and their forgetfulness of me in this Sacrament of love. But what is still more painful to me is, that it is hearts who are consecrated to me who use me thus." And our Lord continued: "It is because of this that I ask you to have the first Friday after the Octave of Corpus Christi kept as a special feast in honor of my Heart. by receiving Communion on that day and making it a reparation of honor for all the insults offered to my Heart during the time that it has been exposed on the altars." The end of the devotion to the Sacred Heart, as revealed to St. Margaret Mary and as approved by the Church, is reparation to this same Heart for the coldness and indif-ference, for the sins and insults suffered by the Sacred Heart, especially in the Sacrament of His love. Reparation, in general, means the making up for an injury or offense committed against one to whom honor and love are due. In the case of reparation to the Sacred Heart, this presup-poses a real personal wound in that Heart caused by the sins of men, and a real ability on the part of those devoted to the Sacred Heart to repair this wound. This confronts us with two difficulties: 1) how can the Heart of Jesus now suffer? 2) how can we repair His sufferings? 167 MALACHI ,J. DONNI~LLY The soul of Jesus Christ.in heaven experiences no sor-row, nor does His glorified body know aught of pain. His perfect happiness can be dimmed by absolutely nothing: nay! not even by the most heinous sins of ungrateful men, How, then, could He complain of the coldness and indif-ference of m~n, and that in words which, seemingly indicate that each sin of the present day is a direct and piercing wound in His Sacred Heart? In a word, the solution lies in an Understanding of the knowledge that Christ, as Man, enjoyed during His, life on earth. Our Blessed Lord was both God and Man. As Man He enjoyed the beatific Vision throughout His whole life. Now, through this vision He received the complete perfection of His intellect. He knew all things that per-tained to His office, His dominion, His mission on earth, all that pertained to the plan of redemption. The knowledge that Christ had, as Man~ was like unto the eternal knowledge of God. During His whole lithe, .especially during the Passion, Christ',' as Man, had knowl-edge of future things; the good and bad 'actions of all men were directly1 present to His mind. Just as a giant search-light in one blazing stream of light covers at once a half-mile area and every inch of space therein, or just as the human eye gazing on a distant landscape sees the whole and each detail at the same time, so, too, did Christ see through the whole of time to come and all the actions of men con-tained therein. He saw all future events as actually present before His eyes and each event was the direct object of His vision. In order to understand better the relationship between the knowledge of Christ and reparation in the devo-tion to the Sacred Heart, let us go in imagination with Jesus to the garden of Gethsemani. As Jesus kneels in 168 REPARATION TO THE SACRED HEART meditation, He begins to grow sad. Why? This sadness can only be caused by the vision in His human mind. As He kneels there, the sins of all men Unfold before His eyes; all the ingratitude of men--especially, of those from whom He might well have expected better things--is directly present to His clear vision. Not a.single sin --- even an ever so secret sin of desire-~elu~les His all-seeing gaze. Also (and this is the consoling aspect of Gethsemani), every single act of reparation of those especially devoted to His Sacred Heart was present to Him. And, as Jesus looked upon these acts of reparation, His loving Heart felt real and deep consolation. When, therefore, at the present time we perform acts of reparation, it is perfectly true to say that there is direct contact between our act of reparation and the Heart of Christ in Gethsemani. Time and space are wiped out. His knowledge bridges nineteen hundred years as readily as we look across a river. We are present before His eyes: our acts of reparation console Him, our sins cause Him sorrow-ful agony. What should be the effect of this truth that all our actions were actuatl~t present to the suffering Christ in His Passion? A deep realization of this can only ground more firmly our love for the Sacred Heart and spur us to more ardent acts of loving reparation to the Sacred Heart. Just as the spokes of a wheel lead to the hub, with which they are in direct contact, so likewise do all the reparatory actions of men the world over lead back to Christ in the Garden; establish immediate contact with His Suffering heart. And the deep realization of this solidly established truth should arouse the deepest aspirations of our hearts and wills to do our utmost to console the great and loving Heart of Jesus. 169 The Pivol:al Point: ot: l=fl:ec!:ive ,ood Will G. Augustine.Ellard, S.J. ['Because of the importance of Father Ellard's theme, and because of the length of the article, we thought that the followihg summary might be appreciated by those who wish some handy way of visualiz!ng and recalling the points devdopedin the article. The Roman numerals refer to the same divisions of the text.--ED.] Summary I. The problem of bringing about moral good will is illustrated by three cases: a)" Good~ but weak, will in oneself; b) Generous, but inconstant, will in oneself; c) Irresponsive or bad will in others. II. What is meant by the expression: "the pivotal point of good will"? III. Things which do not constitute it. IV. It does consist in the realistic appreciation of values. These terms defined. V. Reasons for the assertion: a) Common sense; e) Philosophy; b) ExperienCe; f) Sacred Scripture; c) Observation; g) Theology. d) Experimental psychology: gI. The characteristics of the knowledge that is d~]namic, i.e. apt to move or strengthen the will: a) Presentation of the right aspect; e) Actuality: b) Sufficient" quantity ; f) Novelty ; c) Personal reference: g) Affinity and sympathy. d) Immediacy and imagery; VII. Practical conclusions-- 1. To move or strengthen the will for the present: Realize the values of motives: a) Learning what the pertinent values are; Means: b) Serious reflection and prayer, especially mental: c) Organization of the motives. 2. To steady the will in the future: Have the realization in the focus of consciousness at critical moments. a) Recollection; c) Habituation: Means: b) Association; d) Experience. 170 PIVOTAL POINT OF GOOD WILL SISTER Mary Frail is making her annual retreat. More clearly than she has been wont, she sees the magnifi-cence and beauty of the divine plan for herself, she is delighted with it, and she feels that it would the grand-est thing possible to carry it out in all its fulness. Also she notices that to do so would mean giving up certain rather dear little habitual imperfections. She is torn between two conflicting attracti6ns. Though she is free, and by all means would be pleased to embrace .the whole of the divine plan for her, especially since it is all for her own happiness, still she finds that her will does not respond as she would like. Making his retreat also is Father Inconstant. He finds no great difficulty in resolving upon the noblest courses, but in looking back over many retreats, many excellent resolutions, and many performances not so excellent, be feels rather distressed at the sight of his inconstancy. This time, if possible, he is going to make the new beginning that will stick. Just how--well, that is not too clear to him. Brother Zealous faces a different kind of difficulty. He is a teacher, and he is glad to do everything he can to make good Christians out of his charges. But often enough he finds that his pupils are irresponsive or wilful. Is there anything we can do for Sister Mary Frail, Father Inconstant, and Brother Zealous? Their problems concern wills, their own and those of their charges. Pos-sibly, some consideration of that upon which moral good will turns in a peculiar way, may be of service to them. II. By "the pivotal point of good will" let us under-stand a certain something that precedes good will itself and that, more than anything else, is a condition of its coming into being. Of course it does not determine the will; for man, being free, makes his own determinations, But even the free will is dependent upon previous conditions, and it 171 -G. A. ELLARD is the principal of these that we propose to consider. Ill. This pivotal point of good will cannot be simply knowledge. Hardly anyone would maintain nowadays the old doctrine attributed to Socrates that knowledge makes virtue. It is not freedom of the will; everybody knows by sad experience that he cannot make himself good by a mere fiat of his will, nor even by many of them. Imposition of good habits from without, though continued over a period ,of years, in the discipline, for example, of a boarding school,, may ultimately produce, not what is sought, but a reaction in the contrary direction. Good habits developed freely and from within cannot be the point we are inquir-ing after, primarily because they presuppose much good volition and action, .and the pivotal point is antecedent to these. Nor, to pass to the supernatural order, is grace as such the pivot. Grace could not help to explain natural good will:. Even in supernatural activity, it is not sanctify-ing grace, which of itself is not operative, but a habit in the order of b.elng, not of action. Nor can it be the infused virtues or the gifts-of the Holy Spirit; neither are these of themselves operative; to go into action, they need stimula-tion. In what sense actual grace may fulfill the function we are investigating, will be taken up later on. Prayer, that is, asking God for good will, cannot bethe pivotal point. If the request be granted, the question would remain by what means the good will is brought about. Realistic Appreciation of Values IV. The pivotal point does seem to be found in a realistic, sense or appreciation of values. Let us consider. Everything that is good has value, and therefore value here is understood to be any good. Good is, according to the classical division: the.pleasant, the useful, the proper. Val-ues may be high or low, and positive, like pleasure, or nega- 172 PIVOTAL POINT OF (~00D ~'ILL tive, like pain. Appreciation is the subjective or'personal response to the objective goods that we call values. To appi~eciate is, according to the dictionary, "to set a just value on; to esteem to the full worth of; to be fully sensi-ble of; to exercise a niceperception of worth." Good busi-ness people, like SisterMary Buyer, who has been chosen out.of many to make the purchases for the convent or hos-pital, presumably know how to discern values and prices, In art or literature a man is said to have appreciation if he recognizes or prizes what is beautiful. In general, a person has appreciation if he knows a good thing when he sees it. The wise man has been defined as he who knows true val-ues. Religious who properly evaluate the excellence of God and of His plan have appreciation. Realistic apprecia-tion equals .the reality, or at least approximates the reality, of the value. Appreciation, or evaluation, knowing good things as good, seems to be the vital link between the two spiritual facultieS. It involves knowledge of a certain kind, and thus it is intellectual; since complacency or some other indelib-erate movement of.will must follow the perception of. good or evil, it brings in the will also. In practise, the cultivation of appreciation of true or major values ri~quires the har-monious cooperation of both faculties. V. Among the reasons for placing the pivotal point of good will in a realistic sense or appraisal of values, we may notice the following. Common sense would seem to indicate that it is mo-tives that move the will. But what are motives, directly or indirectly, except values? If athing be of no value to one, why should one bother about it? Our own experience seems to teach the, same. If we consider carefully the best moments and the worst mo-ments in our past lives, and allow for all influences; internal- 173 G, A. ELLARD and external, can we give a better reason for our own inte-rior strength or weakness at such times than that just then our sense of values, our perception of what was really good, ~was most adequate and realistic or least so? A little observation of men shows how eagerly they react to what they value highly; to money, for example, or pleasure, or power, or honor. Salesmen and advertisers achieve their, purpose by inducing people to conceive, the highest possible idea of the worth of their merchandise. Everybody notices how much clerks will put up with from prospective buyers. Would the same persons be so com-plaisant if there were no immediate .gain in view? If it be necessary to, hold his job a man may rather easily bear with the caprices of his employer, ~though at home; with his wife and children, he acts like an 01d bear. Wars, in spite of all their evils, are fought for great economic or. political values. Suppose that, in the iight of experience and observa: tion of men, we. consider this hypothetical case. Let A be anybody who has great sums of money at his disposal. Let B be anybddy else. Let A ask B to do anything that is within the limits of reason. If A0 offer greater and greater amounts of money to B indefinitely, is it likely that B w~ill resist the attraction? Is it not to be expected thathe will yield~ and moreover like it? But money .is only the measure of .material values. That volition is a function Of appreciation or evalua-tion is also a finding of experimental psychology. This is the main practical contention in the works on the w.ill of the distinguished German ~lesuit psychologist, Lindwor-sky1. He specialized in0 the psychology~of~this faculty, and it is to him that I am mostly in~tebted for the ideas in this 1See especially The Training of the ~rill, translated by Steiner and Fitzpatrick (Brute. Mil~.'aukee) ; and The Ps~Icholog~t of Asceticism, translated by Heiring (Edwards: Eondotl). ~ " 174 PIVOTAL POINT OF GOOD WILL paper. According to Lindworsky, experiments show that volition depends chiefly upon insight into values, without of course being determined by them. The will can embrace whatever appears to it to be of value, and it can become very strong if one feels sufficiently that the value is great enough. To move the will, values must be subjectively. experienced. Keeping a resolution is dependent, not so much upon the energy with which it was made, nor upon an inner general strength of will developed by particular exercises, as upon sufficient initial evaluation and especially upon the presence of it in the focus of consciousness at critical moments. "That the secret of influencing the will lies principally in this, to present the ~right motives at the right time, is no new discovery; . it was always the doctrine of the tradi-tional Scholastic psy, chology": so writes Hertling2, a con-temporary authority in ascetical theology. From modern American psychologists: "Forcing oneself to an early rising, and compelling oneself to run six times around the barn before breakfast, or to do some other useless and diffi-cult thing daily, will not bring the result sought for . Will training implies bringing sufficient motivation into play.''8 Philosophy teaches that the object of the will is good that is known. There are two elements expressed in the object and a third is implied. The first is goodness, real or apparent. Hence no one can expect to influence the will except by proposing some good to it. To do anything else would be like trying to make one see what has no color or to hear something that is not sounding. Knowledge is the second requisite, and it is just as necessary. If one had an opportunity to pick up a million dollars, but did not ~Hertling: Lehrbuch der Aszetlschen Theologie (Rauch, Innsbruck), p. 177. 8Goult and Howard: Outline of General Ps~lcholog~l, pp. 338-339. 175 G. A. ELLARD notice it, nothing would come of it. Thirdly, the good whichis presented and known, must be apprehended not merely as true or in any other way, but as good. Where there is no good or no perception of it, there can be no voli-tion. If the good be sufficiently great and seen with suf-ficient clarity, there can be no resistance to its-attraction, as happens with the Infinite Goodness and Beauty in the beatific vision. Hence, in general, the greater the good and .the clearer one's knowledge of it, the more likely the will's acceptance of it, and the more energetic and constant that acceptance will be: Sacred Scripture seeks to move men mostly by prom-ising good things and threatening evil things. But these are values, positive or negative. Christ Himself appears to have indicated what the will follows in such texts as these: "For where thy treasure is, there shall thy heart be also" (Matthew 6: 21). "For what shall it profit a man if he gain the whole world, and lose his soul? Or what shall a man give asaprice for his soul?" (Matthew 16: 26). "The kingdom of the heavens is like unto a treasure hid in the field, which a man findeth and covereth; and in his j6y he goeth and selleth.all that he hath and buyeth that field. Again, the .kingdom of the hea~'ens is like unto a merchant in search of. goodly pearls; and when he .hath found one pearl of great price, he goeth and selleth all that he hath and buyeth it" (Matthew 13: 44-46). A theological consideration: interior actual grace helps us to do good or avoid evil by enlightening the mind and inspiring the will. Psychologically Speaking, one would say that grace moves the will by enlightening the mind. The indeliberate inclination excited in the will corresponds to the ideas aroused in the intelligence. Light relative to a practical step can conceivably bear upon any or all of these three points: what is to be done, why it is to be done, and 176 PIVOTAL POINT OF GOOD '~rILL bow it is to be done. The firstalone would be quite insuf-ficient, and might well be deterrent, as when an unpleasant duty is indicated. To show why a thing is to be done: what is this but to manifest its motives or values, to reveal that it is becoming, profitable, necessary, and so on? In this way, by giving one a subjective appreciation, actual grace enters into the pivotal point of supernatural good will. It tends to correct that perversity which the prophet Isaias denounces: "Woe to you that call evil good, and good evil; that put darkness for light, and light for dark-ness; that put bitter for sweet, and sweet for bitter" (Isaias 5: 20). It gives one something of that gift of the Messias: "that he may know to refuse the evil, and to choose the good" (Isaias 7:. 15). In modern terms, it enables one to share in Christ's sense of value. The Church has incorporated into the Breviary4 a famous passage of St. Augustine in which he comments on the text: "No one can come to me, except the Father . draw him" (John 6: 44), and uses a quotation from Ver-gil: "If the poet could say, 'Each one's pleasure draws him,'5 not necessity but pleasure, not obligation, but delight, how much more strongly ought we to say that the man is drawn to Christ who is delighted with truth, delighted With beatitude, delighted with justice, delighted with everlasting life, all of which Christ is? . You show a green branch to a sheep and you draw it. Sweets are shown to a child, and he is drawn. Because he runs, he is drawn; he is drawn byloving; without injury to body he is drawn; with bonds of the heart he is drawn. If. earthly delights and pleasures revealed to lovers draw them; does not Christ, revealed by the Father, draw us? For what does the soul desire more strongly than the truth?''° 4Ember Wednesday after Pentecost; Lessons 7-9. 5Eclogues, II, 65. OTractatus 26 in doannem. 177 G. A. ELLARD It may be objected that we know enough or too much already. What we need is not more knowledge, but more willing. Sometimes that is true. But at other times, it may be asked; have we the right kind of knowledge, and enough of that kind? In ~any case, if a man cannot directly make a decision that he would like to make, what do you advise him to try? Have you anything better than that he should reconsider his motivation? Dynamic Knowledge VI. Now let us see if we can discern what kind of knowledge of ~;alues it is that, as it were, magnetizes the will. It is a certain, dynamic knowledge, found to be char-acterized more or less by the following attributes. First, it will present things under the right aspect, that is, it will propose things, not as true--the usual function of knowledge--but as good or evil, lovely or odious, beau-tiful or hideous, and so on. Such are the phases of things that it will bring out into relief. A quotation from the psychologist James will illus-trate what is meant by the right aspect. Consider "the case of an habitual drunkard under temptation. He has made a resolve to reform, but he is now solicited again by the bottle. His moral triumph orfailure lil~erally consists in his finding the right name for the case. If he says that it is a case of not wasting good liquor already poured out, or a case of not being churlish and unsociable when in the midst of friends, or a case of learning something at last about a brand of whiskey he never met before, or a case of celebrating a public holiday, or a case .of stimulating him-self to a more energetic resolve in favor of abstinence than any he has ever yet made, then he is lost. His choice of the wrong name seals his doom. But if, in spite of all the plausible good names with which his thirsty fancy so copi- 178 PIVOTAL POINT OF GOOD WILL ously furnishes him, he unwaveringly clings to the truer bad name and apperceives the case as that of 'being a drunk-ard, being a drunkard, being a drunkard,' his feet are planted on the road to salvation. He saves himself by thinking rightly.''7 The right aspect is not enough. There must also be a certain quantitg in the knowledge. It must be sufficiently clear, evident, rich, and full. In fact, the closer it approaches equality to the reality, the better. This is a particularly important dement in the realism of dynamic appreciation. Hence, obscure, vague, or hazy conceptions of the most tremendous realities may remain inert and sterile. Moreover, personal rfference is vitally necessary. To see that a thing matters to another may leave me unaffected. I must see the vital importance of it for my own dear self. In the last analysis evaluations must be based on one's past experiences of pleasure, pain, or love. Through these gen-uine experiences present knowledge must be vitalized. A man, for example, who does not remember vividly how it feels to have his finger burned, is in no position to begin to imagine how it would feel to be consumed with raging fires in the infernal regions. If one should never have experi-enced the thrill of unselfish love, one could hardly under-stand God's absolute loveliness and make an act of divine charity. Nor could a man who ha~ never been aroused by created beauty react to the Uncreated Beauty. Personal reference is necessary in another sense also. Great things have many values or suggest many motives, some of them apt to appeal to one and others t6 another. Each one must discover those that evoke interest and response in himself and exploit them. One soul may love God as a father, another as a friend, and a third as a spouse. 7James: Talks to Teachers, pp. 187-188. 179 (3. A. ELLARD Two more marks of dynamic recognition of worth are iramediac~t and iraaqer~. Direct perception of an object is much more apt to stir one than knowledge that is only mediate, discursive, or abstract, because it is closer to the object and more like it. Hence .the weakness, from an affective and effective point of vie.w, of reasoning and argu-ments. Love at sight, even to infatuation, is said to occur at times; but nothing like it is possible when men and women know each other only through description or cor-respondence. A dreadful catastrophe may horrify one who sees it but leave.a reader little affected. To make up for lack of immediate knowledge when it cannot be had, the imagination must be used. The more vivid and realtand rich the imagery, the better. The human mind is depend-ent on the senses and the imagination. Hence, to get at the emotions and, through them, the will, fill the imagination. "Empathy," the ability "to feel-oneself into situations," for example, into the Gospel scenes, or into the conse-quences of one's choices, into the pleasures or pains that may follow them, can compensate to some extent for the deficiencies of indirect knowledge. Happily most of the moral and spiritual values may be contemplated in the concrete in persons who have real-ized them. The scale would range from Christ, the Blessed Virgin, and the Saints down to the humblest person who has Something to be admired and imitated. Actuatit~I of knowledge gives it power. It is of deci-sive importance that the motives be actually before con-sciousness at the critical moments when they are moit needed and least likely to be there. It is not enough that they be stored away in the recesses of the memory. Actual consciousness, for instance, of the ~ttractions of unchaste pleasure may win the battle against merely habitual aware-ness of the reasons for keeping chaste. The force of occa- 180 PIVOTAL POINT OF GOOD 'q~rlLL sions of sin illustrates well the characteristics of dynamic knowledge that we have been reviewing; the impression they produce is thoroughly realistic. Nooeln.I is also an aid, as it makes a greater appeal to the sensibilities. Hence, ~o keep a good idea from losing its motive power, consider it from new angles and find new beauties in it. Since choice is always comparative, a preference of one thing to another, superiority! of knowledge of one alterna-tive gives it an added chance of being taken. A slight value well known may be preferred to a much greater one less well known. In general, .other things being equal, that alternative will be chosen the values of which are better known or predominant in the focus of consciousness at the time. FinaliSt, a factor of knowledge that induces prefer-ential appreciation is found in the subject himself, namely. a certain s~tmpath~t, based on a natural or supernatural affinity: the "connaturality" discussed by St. Thomas in the Summas. The classical example, from Aristotle on, is the chaste man's knowledge of chastity as opposed to the theoretical ethician's. With respect to the Supreme or Absolute Value, that is, to God, this affinity is founded principally upon the essential relations of the creature to the Creator and of sonship to the Divine Father. Such seems to be the kind of knowledge that leads to willing and to action. It does not make one learned, and may be greater in the ignorant peasant than in a scholar or theologian. But if its object be divine values, it will help to make one wise and holy. If we could make our knowledge and estimation of eternal values equal to our appraisal of temporal things, our probation would be over. We cannot, to cite an 88umraa Tbeologic~, 2a, 2ae, q. 45, a. 2. 181 G. A. ELLARD instance, have an experimental knowledge of God in this life, though the mystics do lay claim to just that or some-thing like it, and in the light of it they conceive for God a love like that fierce, overwhelming, personal love which arises between man and woman. On the other hand, and to our misfortune, the false or minor values of material things do solicit us through precisely that form of knowl-edge which is thoroughly realistic and dynamic. There-fore it is all the more imperative for us to be mindfully aware of the advantages that sensible attractions have over spiritual, values, and in oposition to do whatever we can to compensate for the difference. Practical Corollaries VII. Suppose we consider separately the cases in which ¯ one wishes to influence a will at the moment and in the future, or what is about the same thing, making a resolu-tion now and endeavoring to secure its observance in the future. 1. To move the will now, and to charge it with power, get l~y all available means the maximum possible appreciation of the values or motives that are pertinent, and diminish as much as possible any antagonistic evalua-tion. ¯ First, it is important rightly to discern just what ought to be done, that is, in our case, what the law of God is or what He prefers. Missing this point, through impru-dence or scrupulosity or laxity, is not conducive to good will. But then focus attention, feeling, and effort on the advantages, gains, and reasons for so acting. Not u~bat ought to be done is to be stressed, but the u;h~/'s. Imitate the clever salesman who sells his wares by persuading the potential buyer that it is really to his own interest and profit to buy. Exhortation had better take this form than a tedious repetition of "Let us'es" or "Let us not's." Put 182 PIVOTAL" POINT OF GOOD WILL the accent, not on the rights of authority, but on the advantages to the subject in obeying; these include the values of obedience itself. Even if you urge that it is God's will, try to explain whg He wills it, what values He has in mind. With most persons, begin with a stron.g appeal to self-interest; then proceed to the nobler interests, such as God's; Christ's, souls'. Very especially in case something difficult or distressing be involved, for example, self-- abnegation, or love of the Cross, the greater the disagree-able feature, the greater must be the emphasis on the good aspects and results. This is a simple psychological neces-sity. Some who exhort to abnegation would seem to think the greater the evil, the more it will be welcomed. Mere negatives--"Dont's"--are never inspiring, and therefore negative resolutions should somehow be given a positive character and value, for instance,-by substitution or sub-limation. To acquire a dynamic sense of moral values two chief means are available; first, to learn what those means are; and secondly, by serioi~s reflection and prayer, to take their measure or realize their magnitude. What the values are is to be learned by study and reading or listening to sermons and conferences. We could not attempt to outline them here. But it may be sug-gested that the perfect man Would strive to know and will .the same values that. God Himself wills and to have a simi-lar appreciation of them. They are the Infinite Goodness Itself and the excellences of the divine cosmic plan, cul-minating in divine beatitude for an,gels and men, with immunity from all evil, for eternity. Included in that plan would be the sublime grandeurs of the Incarnation and of its effects in time and eternity. Next in order is to work up an adequate appreciation of these motives, justly to appraise them, to recognize their 183 G. A. ELLARD ' full worth, to feel their force and significance. This is ~o be done principally by serious reflection and prayer, or better, by both together, that is, by mental prayer. This is the great means and hence the supreme importance and efficacy of it in the spiritual life. St. Thomas has a whole article in the Summa to demonstrate that "contemplation or meditation is the cause of devotion.''9 In it he quotes these words from St. Augustine: "the act of the will arises from understanding." Without mental prayer, or something approaching it, one cannot expect much grasp of moral values: such is human nature. The senses and the world overwhelm one with their values, which are in possession. as it were, from the beginning. A counterbalancing per-ception of the worth of things divine does not come with faith nor without effort. The germ of it.is there, but it must be developed. The human spirit is immersed in mat-ter, and if it is to raise itself above material attractions and maintain itself upon that superior level, it-must exert its forces with an energy comparable to that of the powerful motors of the big clippers or flying-fortresses. This means in the beginning hard thinking and much of it, with ener-getic and sustained will-activity corresponding to the light won. In mental prayer.a vitalized and dynamic insight is gained into divine truths and values, the will reacts and responds at once, the appropriate affections are elicited, the consequences of possible courses of action are carefully weighed and felt in anticipation, the correct moral atti-tudes are assumed, practical resolutions are made and their execution rehearsed, many fervent petitions are made, and grace, coming in ever increasing measure, deepens and enhances the whole process. In a word, one is filled with that light, good will, and strength which are needed to ful-fil one's part in God's magnificent plan. 9Summa Theologica, 2a, 2ae, q. 83, a. 3. 184 PIVOTAL POINT OF GOOD WILL If one cultivati~ m~ntal prayer well and sufficiently, he will also use all the other means to spiritual advancement and thus he will become perfect. If one be faithful in the lower degrees of mental prayer, he may be led on even to mystical contemplation, wherethe labor will be less, and the infused light, appreciation, and love may be incom-parably greater. Mostly in the intimate commerce of con-templation do the spouses of God come to their peculiar experience and all-absorbing love of Him. The funda-mental difference between a mere believer, a person of medi~ ocre virtue, and a saint, seems to be that, whereas they all assent to the same truths, the believer hardly does more, the mediocre person feels to some extent what they mean, and the saint truly realizes their significance. All the motives, general and particular, having been considered, they are to be assembled and associated together, so that one may recall the others, and then they are to be thrown into the scales against their false contraries, and proposed for acceptance to the will, with an inexorable "either. or!" 2. To aid in securing future execution of a resolution, four means in particular are effective: recollection, associa-tion, habituation, and experience. Recollection will tend tO prevent the light and warmth of one's vivid appreciation from vanishing into the dark-n~ ss. God and divine things are in themselves interesting, and if one's insight into them has been sufficient, interest in them will spontaneously spring up. Then without too much difficulty interest will direct attention; attention to divine values will keep them in the field of consciousness; and naturally the affections and will should follow. One should foresee as far as possible the occasions in which one's constancy will be put to the test, and deter-mine in advance by .what precise means one is going to 185 G. A. ELLARD react. "The modern psychology of will teaches that mere volition accomplishes nothing, unless a definite "way of behaving has been planned and practised.''1° Then the occa-sion, the resolution with its means, ~nd the motives, already organized among themselves, are to be associated together in thought as firmly as possible, so that when the occasion comes, it may recall into the focus of consciousness the reso-lution with its means, and this in turn the whole constella-tion of motives. Thus their cumulative force will be available, and successful action may be expected. To illustrate by'an example from Lindworsky: John notices that whenever he meets Charles on the way to work, he falls into uncharitable conversation. He adds to his gen-eral resolve not tofail against charity this means, that when he meets Charles again, he will promptly open a discussion of such or such a topic. Thus he links together all four: -the occasion, the r.esolution, the precise means, and the ¯ motives. 1~ All the procedures indicated in the preceding pages can be cultivated more and more until they become solid l~abits of virtue. Thus greater sureness, facility, and perfection in good are acquired. With every success in accomplishing what one desires, one actually feels and experiences to a certain extent the fruition of one's ideals and values, and thus one's appreciation of them becomes ever more realistic, and more like the divine or Christiike sense of what is of value. If with sufficient realism you. see that your treasure is ~n the Infinite Goodness of the Blessed Trinity and in the advantages of the divine plan, you will find your will there also. lOLindworsky: The P~cbolog~/ of Asceticism, p. 38. ~lbid.o p. 37. 186 Scruples Versus !:he Human Gerald Kelly~ S.3. THIS sketch concerns two characters, both of whom .are "| purely fictitious. Any resemblance to any person in real life.is a mere coincidence. One character is called Humanus, because he represents the ordinary conscientious human being, one who is.cheerfully content to be .~'like the rest of men," The other character is Scrupulosus, so-called because he typifies the victims of that gnawing and unfounded fear of sin known as scruples. ' For Scrupulosus, a supreme difficulty is to appreciate what may be called "the human way of acting." It is hard to.define this human way. It expresses itself in a quiet resignation to the fact that human problems cannot be solved with the exactness of mathematical problems. ~.It is an essential requisite for peace among men and for interior peace with God and oneself. Humanus takes this human way in full, easy stride. A reliable man tells him something; he believes it without struggle. True, the .man might be wrong, might be lying, using a mental reservation, or even deceiving himself. But Humanus does not tr6uble himself about these things, unless there is some reM evidence.to make him suspect them. When a man gives him money, Humanus does not bite it or ring it on a counter. He knows the possibility of counter-feit money; but he knows .too that social life demands that we practise a certain amount of trust in the good will of others. (Incidentally, the author once lived in a place where there must have been a great deal of. counterfeiting. Every time one paid for something in coins, a cautious clerk rang the coin on~the counter. It was most distressing.) . ¯ . Humanus follows the.same human way in his dealings with Go&and himself.God made him huma'n; God.ought GERALD KELLY to be content if he simply acts humanly. And he has enough troubles in life without suspecting himself unduly. Scrupulosus can follow the human way in his dealings with other men; but in those things which concern God and himself he is decidedly inhuman. He seems to thinl~ that, in dealing with God, he must have God's own unerring and penetrating vision of the human heart; that in dealing with himself none of the canons of human peace are applicable. Perhaps a few examples will make this clear. The Sacrament of Penance, truly a Sacrament of peace according .to our Lord's designs, affords no real peace to Scrupulosus. Definitely, it is a torture; a torture to go. a torture to stay away. And the reason for the torment, to put it simply, is that the reception of this Sacrament involves four elements---examination of conscience, con-fession, contrition, satisfaction--each of which can be fulfilled only :in a human way. Suppose we follow Humanus and Scrupulosus through an examination of conscience. Humanus says a few pre-liminary prayers, then looks into-his soul. This is riot a very strenuous process for him;in fact, it verges on sheer routine. Humanus is conscious of the fact that he could improve his method, but he also knows that he fulfills all the essentials. Mortal sins first; and it does not take him long to find :them. Heis no laxist. He knows a mortal sin when he sees one; but he. knows too that they are big enough to be seen with the naked eye. On some Com-mandments he does not even examine himself. Idolatry, murder, robbing banks--all such things are off his list. He would waste his time searching his soul for them. If he does find that he has sinned seriously, he notes the number of times; and if he cannot recall the number, he is content to add the saving word "about." If he is doubtful about the serious sinfulness of~anything--well--he is doubtful: 188 SCRUPLES VERSUS THE HUMAN '~AY There is no use wrestling with the doubt now; if he could not solve it before, he is less likely to solve it now. Venial sins? Humanus knows there were many little things, but it is often hard to cat~ilogue them. He selects two or three, and phrases them as best he can. Sometimes he numbers venial sins, sometimes he doesn't; and he" knows tha~ the number need not be confessed. Finally, Humanus makesan act Of contrition. In this, too, there is a trace of dry routine. Humanus has often resolved to "polish it up" a bit. Contrition never causes him worry; though it has at times puzzled him. However, he has solved the puzzle in the following manner. When a friend offends him and afterwards comes to him, holds out his hand and says he is sorry, Humanus takes the hand and forgives. He never looks to see if there are tears in the man's eyes. He does not stop before forgiving to ask: "Now, John, are you sure you're sorry? Can you swear you're sorry? Do you t:eel sorry? Maybe you're deceiving me, or yourself?" No, Humanus does none of these things; so he solved his puzzle about contrition by deciding that God doesn, t act that way, either. God is content with our just being human. Scrupulostis also examines his conscience! After lengthy preparatory prayers, he finally musters the courage to plunge into the .abysmal depths of his black soul. He goes after mortal sins with searchlight and microscope; and at the end of the search he is amazed that he hasn't found any. That cannot be right. There must be some; at least, there might be some some grim deed that his lax conscience is covering up. Further examination still fails to reveal a clear-cut mortal sin, but by this time he has managed to work up a doubt. Now, is he doubtful? He'd better con-. less it as certain, because if he only thinks he is doubtful and really is not doubtful he will be deceiving the priest. 189 GERALD KELLY As for venial sins, he must have scores of them. Missed morning prayers--distractions in the prayers he did say! He has been told that missing morning prayers is really no .sin, that there is no law of either God or man that says: You must pray in the morning. But be ought to pray in the morning. As for distractions, he has also been told that when involuntary they are not sins, and that even when voluntary they are merely small irreverences. But be ought not to get distracted; it is base ingratitude for him to neglect God in that manner. He'd better give the number of the distractions: 15--no, perhaps it was only 14. He cannot make up his mind, so he decides to say 15; in fact, he finally decides to give the whole background of the ghastly affair. And so on. It is time for him to go to confession. He is not ready, but he will try. Humanus makes his confession, returns to his pew and says his penance and a few prayers of devotion. The time passes very quietly. He leaves the church, full of peace and ready, as he has often.expressed it, "to be hit by a truck." In a general way, he knows that his .confession is not mechanically perfect. Sometimes be does not say things just as he had planned them; he becomes confused, dis-tracted, or even a bit embarrassed. Also--and he has this on the authority of adevout priest--he knows that the confessor may get distracted, or even nod a bit. But this percentage of error does not greatly concern Humanus. God Himself arranged that this Sacrament should be received and administered by human beings. The essentials are quite easy to fulfill; the accidentals allow both the priest and the penitent the opportunity to strive for greater perfectio.~l and increase in humility. It should: be evident from the story of his preparation that no great peace floods the soul of Scrupulosus as he emerges from the confessional. Nevertheless, he grits his 190 SCRUPI~S VERSUS THE HUMAN ~rAY teeth and kneels dowh to say his penance. Three .Hail Marys! He literally "tackles" the first one. But in the middle something goes wrong; he must have missed a word. He starts again, and then again; but he cannot satisfy himself that that Hail Mary is properly said. As he pauses'in desperation, the whole blurred story of the confession begins to unfold before his mind. Nothing was said right. The priest must have misunderstood him com-pletely. The fact that he got only three Hail Marys con-firms him in this fear; if the priest had understood him cor-rectly, he would have given him at least a Rosary. At this moment, a new source of interior torment opens up. Even if the confession had been good, the absolution could not be valid because he did not make a real: act of con-trition. He just went through some words. God must know that he was not really sorry. And his confessions have been that way for a long time; he'simply must make a gen-eral confession. He has made general confessions before without any subs.equent peace of soul, but this one will be different. We might take Holy Communion as another example of the difference between Humanus and Scrupulosus. It should be one of the supreme consolations of the Cath-olic's life. The essentials for its reception are very small: the state of grace, acquired by Sacramental absolution, if need be; and the keeping of.the fast from midnight. Humanus finds the fulfillment of these conditions simple enough. He is satisfied with normal, .human assur-ance that he is in the state of grace. If he doubts about a serious sin, he generally prefers to go to confession, but he knows he has no strict obligation to do so, and he is con-- tent on occasions merely to make an act of contrition and go to Communion. The fast presents him with no prob-lem at all. The law is a safeguard to the reverence due the 191 GERALD KELLY Blessed Sacrament. It forbids eating and drinking after midnight. Humanus knows what ordinary people look upon as eating and drinking, and he does not have to con-sult a chemist~ to find out just what is food. or a physiologist to discover precisely what is meant by eating. All these things are so many thorns for S~'rupulosus. How does he know he is in the state of grace? He can't prove it. He is not sure he can make an act of contrition, so he must always go to confession when in doubt. It may be that his confessor has assured him again and again that, in his present trial, he mayalways~go to Communion, no matter what his doubts, no matter how many sins he thinks he has committed. Even after this and though he knows that the Providence ofGod guides souls through superiors and confess.ors, yet his case is different, and the confessor does not really understand it. As for the fast, here is but one of Scrupulosus'.many hard experiences with it. He is on his way to Mass. His lips tickle. .He rubs his coat-sleeve over his mouth. A moment later he feels something strange in his mouth-- some lint from his coat, he thinks! He gathers all his salivary forces to remove it, but he is too late. He swallows. Well, that's the end. He has broken his fast, he may not go to Communion. This is his first conviction, but in church a gleam of saving common sense is still able to pierce the fog of fear and he does go to Holy Communion. Later the fear returns with a vengeance. He made a sacrilegious Communion. After that, one thing leads to another. He begins to notice a strange taste in his mouth every morning--the lint from the bedclothes! He tries again and again to remove it; but the consciousness of the lint remains, and with it the conviction that he may not receive Communion. There are two ways of solving this lint problem. One 192 SCRUPLES VERSUS THE HUMAN WAY way is to consult a trained theologic/n, wh~ might show Scrupulo~us by keen argumentation that lint is not food, or who might indicate that, even if. it were food, it was not taken "in the manner of food." This is a perfectly legiti-mate method of solving the problem, but hardly a satis-factory one for Scrupul0sus. It allows for too much quibbling, and, even when it does convince, its appeal is only to the intellect. Scrupulosug needs something that will impress his imagination and thus remove the emo-tional pressure of his fears. The second method is therefore a much better one for -Scrupulosus. It is a method suggested by an old and experienced diagnostician of his problem. It is very simple. "You take awoolly blanket, the woollier the bet-ter. Seize firmly in both hands, raise to the mouth with-out flinching, and bite hard. When you have a good bite, then you chew thoroughly and trot to swallow.'" This is a guaranteed cure. After one such experiment Scrupulosus needs no metaphysical discussion to be °con: vinced that human beings do not eat coats or blankets. In this matter, at least, he will be content with ?he human toad. No one-should gather from this brief sketch of Huma-nus and Scrupulosus that the latter does not wish to act as others do. His difficulty .is more subtle. Briefly put, it amounts to thi~: he cannot relax. 'He is like a sick man who fights an anesthetic; or, perhaps more accurately, he is like a man who will take the anesthetic, even if it kills him. So it is with Scrupulosus; at times he fights his fears, at other times he clenches his fists and says he will be human. Neither method will help him. He must relax under the pressure of his fear. This is not easy to do; yet it can be done if only one retains the power of laughing at oneself. For Scrupulosus, a sense of humor is more precious than the gift of tears. 193 Nint:s t:or Sacris!:ans Gerald Ellard, S.J. SACRISTANS for whom its cost or other considerations make Self-Lite Charcoal undesirable may readily secure the advantage of a large glowing surface with ordinary charcoal in the following way. After the unlighted charcoal ~has been placed in the censer, a little wood-alcohol is allowed to, drip on it and soak into it. It is then ignited, and, when the alcohol has burned away, the charcoal will be alight through and through and thus able, when fed with incense, to send up what is actually something like a pillar of smoke, a symbol of prayer visible to the entire congre-gation. The matter of securing the most suitable incense within the means of all is no small concern, and prompts one to mention a variety now being used with eminent satisfac-tion. Its cost is very low' but it is not on sale, as far as we know, in the church-goods houses. Trees of Syria exude a balm that is known in trade as. olibanum. This fragrant and gummy substance is widely used in varnish-making. It is graded in trade circles by the size of the lumps: egg (large) and tears (small). Tears of olibanum make an ideal incense.:~ Stocks available in this country may not.~ last much longer, but up to the present time wholesale drug dealers have had no difficulty in supplying it. The tears should not be powdered, as much of the fragrance would be lost, but burned as they come. In sacristies serving a large number of priests the prob-lem of quickly providing each priest with an alb of just the right length often proves formidable. A Chicago church 194 HINTS TO SACRISTANS where many Masses are the daily rule has at the edge of its alb-cabinet, at shoulder height, an unobtrusive measure indicating the number of inches from the floor. A priest has just to hold up an alb to the measure to see if it is the proper length for his use. It may no longer be news .to sacristans that candle~ burners in pyrex glass are now available in all candle sizes. In style they follow-not the older lamp-chimney shape, which "black out" tOO much of the candle flame and cause difficulties in lighting the candles, but the snug, dose-fitting sleeve pattern. The pyrex burners have all the advantages of the better type of metal burners, with the big additional one of beirig practically invisible. Sacristans shudder to see priests, in adjusting the man-iple, disregard the little tab provided for pinning, .and run the pin.into the precious fabric of the maniple itself. This is riot perverseness, but a measure of necess!ty (or rather, convenience), inasmuch as many of these little .tabs are too narrow to aliow one to run a pin crossways. Many new vestments now provide a shield-shape, or even semicircular, tab which affords ample room for pinning without being conspicuous. In repairing vestments sacristans might well provide such "pin-space." A strict law of the Church prescribes that the priest mix a "very small quantity;', of water with the wine to be consecrated at Mass. Most priests wish to take only a few drops of ,water; and sacristans can help them in this regard by filling the .water cruet almost to the top. When the cruet is pract.ica!ly full, it is easy to shake out a few drops. This is not so easy to do when the neck of the cruet is empty. 195 The Presumed Permission James E. Risk, S.J. THE philosophers tells us that what happens by chance happens rarely and cannot be foreseen. The Church, in her legislation, makes provision for many unusual situations that have arisen in the course of her past history, and may arise again. Hence she grants to all priests emer-gency faculties such as to absolve from censures, to assist at marriages and to perform other priestly functions. Fac-ulties of this kind are not granted to all priests save in cases of spirituhl emergency. Now, the most conscientious reli-gious, too, will find himself at times in an unforeseen situ-ation where permissions required by his vow of poverty or obedience are needed; where the delay necessarily in-volved in obtaining such permissions cannot be admitted. Unusual circumstances arisirig from the uncertainties of travel or health may, for example, produce a situation calling for the legitimate application of the principles gov-erning the presumed permission. Since actions based on presumed permissions should be the exceptioh in the normal life ofa religious, the older theologians took great care to limit their number to the minimum, lest a too liberal application of the-norms of presumption tend to obviate the necessity of asl~ing for many of the ordina~ry permissions. Sincere reflection and a normal exercise of foresight will lead a religious to limit the number of presumed permissions, while a ready ad-mission by superiors that unforeseen situations are, from time to time, inevitable, will prompt them to make allow-ances for the reasonable presumptions of their subjects. Though the question of presumed permissions is by no means limited to the field of religious poverty, it is chiefly from this angle that we shall endeavor to examine it. 196 THE ~RESUMED ~ERMISSION Various Kif~ds or: Permissions Progress in the exercise of religious poverty demands an accurate knowledge of the various kinds of permis-sions granted by superiors. By obtaining permission to acquire, dispose of, and use material things possessing some economic value such as books, money- and the like, the religious is faithful to the obligations freely accepted when he vowed poverty. He does not act in his own name nor as an independent proprietor, but as a poor man who has nothing that he can .truly call his own. Acting w~th-out permission in these matters, he violates his vow by committing what many moralists choose to call a "sin of proprietorship." They say that such a religious acts like a man who is bound by no vow of poverty and is independ-ent of any superior in the acquisition, use, or disposal of property. The commentators on the religious life usually speak of superiors as granting permissions; though in most communities there is generally appointed an assistant su-perior who is empowered to grant many of the ordinary permissions demanded by the obligations of the vow of poverty. Our purpose in examining the nature of the pre-sumed permission leads us to comment briefly on the other forms of permission employed by a religious in the observ-ance of his vow. This will serve to clear the ground for a more accurate understanding of the presumed permission. We spea~k of an express permission as one given by word of mouth or in writing, indicating unmistakably the mind of the superior. A tacit permission, as the very name implies, is p[udently considered as granted from the silence of the superior, who is aware of certain actions that are governed by poverty or obedience. The axiom "silence gives consent" may be reasonably applied when circum-stances are such that, if the superior objected, he would voice his disapproval. An implied permission is one that 197 JAMES E. R~sK is contained in another permission. The permission of a superior, for example, authorizing a /eligious to make a trip, implies the permission to use the funds necessary for traveling. A general permission may embrace many acts of the same or different species. In some religious commu-nities there prevails the practice of renewing each month general permissions in virtue of which a religious may ac-quire or dispose of objects of a very small economic value, such as articles of devotion and the like. The extent of such permission depends on-the constitutions, rules and customs Of the institute. A particular permission .is granted for an individual case. Such a permission, how-ever, if the superior so desired, might be extended not only to a singie occasion but to several occasions calling for the same permission. Thus, permission granted to an ailing religious to consult a specialist might be limited to a single visit or extended to several, according to the nature of the indisposition requiring attention. The Presumed Permission Authors who have treated of the obligations of the religious life agree that a religious is justified in presuming permission when, owing to some inconvenience in obtain-ing permission without delay, he prudently decides that if the superior in the present circumstances, were .asked for the same permission, he would readily grant it. Now be-fore proceeding further, let it be noted that there is one very substantial difference between the presumed permis-sion and. every other kind. All permissions save the pre-sumed permission have this note in common, namely, that they are expressions of the will of the superior who knows the wish of the subject and freely grants it. In doing so, he says, equivalently at least, "I grant you permission for this or that object." Yet when we examine the presumed per- 198 THE I~RESUMED PERMISSION mission, we find that the superior cannot say this for the simple reason that he is unaware of the subject's wish. This leads us to conclude that the presumed permission is, not a permission in the strict sense of the word, but it is a legitimate substitution; and the act resulting from a sin-cere presumption, whether it lies in the sphere of poverty or obedience, is quite in accord with the obligations arising from the religious vows. The religious is acting, not in his own name, but with a clear dependence on the will of the superior. To come more properly to an examination of the pre-sumed permission, the following points of division are suggested by the definition of the presumed permission given above. We must consider: I) On the part of thereligious who presumed: a) the inabitit~/ tO obtain permission in one its ordinarg forms, b) the motioes sufficient to justifg a presump-tion; c) a prudent conclusion. Z) On the part of the superior: the different~mental attitudes towards a presumed permission. Our first condition requisite for the legitimate pre-suming of a permission is the inability to obtain permis-sion in one of its ordinary forms because of the absence of the superior. The most circumspect religious may encoun-ter such a situation when both superior and assistant are .abse, nt or indisposed or so occupied as to permit no inter-ruption. If the proposed action of the religious is so urgent as to exclude a delay until such time as the superior may be contacted, permission may be presumed, supposing the .other conditions are fulfilled. In the second place sufficient motives, reducible to ne- 199 JAMES E. RISK cessity or utility, are required to make a presumpt.ion law-ful. Let us suppose that, while traveling, two sisters are caught in a heavy rainstorm that gives little hope of imme-diate abatement. An umbrella would be a very welcome addition to their equipment in the present predicament. To purchase an umbrella without delay may be instru-mental in protecting their health as. well as their clothing. In such straits it would be quite unnecessary to look for a telephone so as to obtain express permission to make this necessary purchase. The same religious now proceed to browse through a book store while waiting for a train. To their pleasant surprise a rare and very valuable book, much sought after by their superior, meets their eye. It is available at an extremely reduced rate. A real service would be rendered the convent by the immediate purchase of such a book. A situation such as this might even justify the conclusion that the permission to buy the book ought to be presumed. The prudent in.terpretation of the superior's mind, the third requisite for a valid presumption, must never be wanting. On this point, the commentators supply us with expressions that furnish a key to the solution of many a problem that in practice may arise when we wish to justify a presumed permission. They say: "_ . it is prudently judged that permission would be given if asked"; "Per-mission reasonably presumed is sometimes sufficient"; "To presume permission is to act conformably to the will of the $a p er" t "o't ; and so forth. "Prudent"l y" , reasonabl"y, and "conformably to the will of the superior" indicate that a well-founded judgment enters into the very character of the presumed permission. Resting on the basis of whim or hallucination, instead of prudence and reflection, the act of the presuming religious is not to be dignified by the title of a permission; it is rather a gratuitous-presumption or 200 THE PRESUMED PERMISSION the sin of proprietorship. The reasons tha~ justify the prudent judgment will at least approximate those which in ordinary circumstances influence the conscientious superior in consenting to the requests of his subjects. Such reasons will be reduced ulti-mately to necessity or utility in harmony with the norms of the particular religious institute of which both superior and subject are members. For each religious order or con-gregation professes a more or less definite standard in these matters, admitting, for example,, in the matter of poverty, the use of some things as necessary or useful, while exclud-ing others as superfluous or even detrimental to the. spirit-ual interests 6f the religious. With this in mind, the reli-gious about to presume a permission knows that the habit-ual attitude of the superior is to abide by these norms in granting permissions, that the object desired in the present emergency has been granted on other occasions by the same superior, that there is no reason that leads him to suspect that in the present situatioi~ the superior would act differ-ently. Thus, a religi6us says to himself, equivalently at least, "If, here and now; I should ask the superior to grant me this request, I am reasonably certain that he would readily grant it." He comes to this conclusion after hav-ing deliberated on his particular rule of life and the habit-ual inclination of ~i conscientious superior. The "if" clause just expressed is always at least implied in the legitim~te presumption. This explains why the presumed permission is sometimes called the conditioned permission. The per-mission that would involve the acceptance of gifts of an incon.sequential value can be much more readily presumed than the more costly kind. Needless to say, in practise the reasoning process re-quired for a presumed permission is far more quickly con-cluded than described. While walking through town, a 201 religious priest meets a crippled beggar, whom he knows to be sincere. He gives the poor man a few small coins on the presumption that his superior would not object. His own particular institute encourages devotion .to the poor and he has seen his superior, a conscientious religious, act in the same generous fashion. His presumption is reason-able; he has "conformed" his action to the .reasonably in-terpreted mind of the superior. I.s. a religious who has legitimately presumed a permis-sion, say in a matter governed by his vow of poverty, later obliged to notify the superior of his act?. The rule may call for such a manifestation in every case of a presumed permission. Supposing such a prescription does not exist, one would not be obliged to notify the superior of articles now consumed which'had been received b~r way of a legiti-mately presumed permission. Objects Of a more enduring nature, received in virtue of a presumed permission, should be made knov~n to the superior. A kind friend, for exam-ple, meets a' religious and invites him to take dinner with him. The religious accepts his friend's gracious invitation. Before parting, the same kind friend presents the religious with a very excellent volume. To what is the religious obliged in the case? We suppose, first of all, that his pre-sumptions in both cases are justified. If the rule of this religious obliges him to manifest all presumed permissions to the superior, his duty is clear. Without such a provision made by his rule, he would not be obliged to acquaint his superior with the fact that he had prudently presumed to take dinner with his friend. If he wishes to keep the vol-ume which he had lawfully presumed to accept, he would be obliged to approach the superior for permission. For while it was inconvenient to make contact with the supe-rior at the moment when he received the book, there should be no special inconvenience involved in asking for permis- 202 THE PRESUMED PERMISSION' sion on his beturn home. In other words, he can lawfully ¯ presume only as long as conditions justify it. Attitudes of Superior Having examined the conditions that warrant a pre-s. umed permission, let us now look briefly at the different attitudes with which a superior may view such presump-tions on the part ~of the subject. We may reduce them to three classes. 1) The first type of superior may be so disposed that he is ready enough, if asked, to grant the ordinary permis-sions, and does not object to the reasonable presuming of the same permissions. It is possible that he has. expressed himself on this point.To ex.emplify: a religious of the community of this superior knows that permission to sub-scribe to useful periodicals is readily granted. He knows too from his close acquaintance with the superior that there is no objection to presumed permissions in ordinary mat-ters. Such a religious, provided there be no insincerity on 'the point, .may presume to subscribe under the ordinary conditions. For he knows, in the language of the theo-logians, that his superior is opposed neither to. the sub-stance of the act (the~ subscription) nor to the mode or manner (by way of a presumed permission). 2) Another superior, perhaps .with a view of check-ing abuse in the matter of poverty, may be decidedly op-posed to his subjects' presuming permissions. So strong may be his attitude that, outside of cases of real emergency, he is prepared to veto the presumed permissions of his sub-jects. A presumed permission then, outside of extraordi-nary circumstances, would be tantamount to a violation of poverty or obedience as the case might be. To resume the example of subscription for periodicals. The superior in question is not opposed to the subscriptions to useful :peri- 203 JAMES E. RISK odicals. So strongly, however, is he opposed to presumed permissions, that he refuses to allow a subject to subscribe without first obtaining express permission. In this case he would object to the substance of the act (the act of subscribing') not because he failed to appreciate the cul-tural value of useful periodicals, but because he would be opposed to the toad/ir~ which such a subscription were made (i.e. by way of the presumed permission). 3) S~ill a third attitude might be evidenced towards the matter of presuming. Admitting the use of presumed permissions as sometimes justifiable, a superior may reveal his general attitude towards presumed permissions as one of reluctance and displeasure. Such a disposition, however, would not necessarily in'dicate his refusal to ratify a pre-sumption once made. The subject of this superior sub-scribes to a periodical and on the arrival of the first issue is reminded that the superior would gladly have granted the permission if asked. Has this religious violated poverty? He may have sinned venially because of the toay in which he obtained the subscription, that is, by presu~ming instead of asking. The substance of the act, namely, the mere sub-scribing, would not necessarily be'sinful, because the supe-rior would have gladly permitted it. Obedience too could be violated, if the religious deliberately acted against the expliCit order of the superior. To complete our consideration of the various attitudes which mayinfluence a superior in .these matters, this ques-tion may be proposed. Suppose that after a sincere and prudent presumption is made, it is totally repudiated by the superior? If, for example, a book were purchased in such circumstances, what could be done? Strictly. speak-ing, the superior might order the return of the book and reimbursement on the part of the proprietor of the book-store, if this were feasible. That would be for the superior 204 THE ~RESUMED PERMISSION to decide. The religious, who in good' faith erroneously estimated his superior's attitude, would in no wise be guilty of a violation of poverty. For in the case he sincerely inter-preted the mind of his superior and concluded that the con-ditions justified his transaction. Conclusion In conclusion, let .us remember that the presumed or interpretative permission, as some authors call it, has a defi-nite place in the life of an observant religious, but that p!ace is reserved for occasions when the ordinary methods to obtain permission cannot be observed. The conscien-tious religious, as we have already stated, will rarely fail to obtain whatever permis.sions are ordinarily necessary by the more express method of asking the superior. A habitual use of presumption can easily lead to laxity in the observ-ance of poverty so essential to a life in religion that is to be led with any degree of sincerity. What must never be. for-gotten is that cooperation is always necessary in the observ-ance of the vow of poverty: the superior should show him-self ready to grant any request in keeping with the particu-lar grade of poverty professed in hisinstitute, since it is not unknown for subjects to violate poverty rather than ap-proach a superio/Who has shown himself less gracious in the question of permissions. Subjects have been known to deliberately violate poverty, I say, not to mention the gratuitous or unnecessary presumption which is another name for the sin of proprietorship. The religious should be habitually disposed to express that dependence on supe-riors for the use of temporal things, not out of a spirit of servitude but out of a desire to imitate Him Who was hungry and Who had nowhere to lay His head. 205 ook Reviews PRINCIPLES OF CHRISTIAN AND RELIGIOUS FERFECTION for the use of the Merlst Brothers of the Schools. Trensleted from the slx~h French edition; revised end enlercjed. Pp. 567. To be procured from the Marlst Brothers, St. Ann's Hermltege, Poughkeepsie, N.Y. $1.~0. Though this book was written for the Marist Brothers, it could be of great service to other religious as well. In fact, it would make an excellent manual of introduction or a good brief guidebook to the spiritual iife in general and particularly to the religious life. It might be used as a sort of text-book for young religious; it was designed to serve that purpose for the Marist novices. It ~s small, but rich in content; its form is that of. question a~ad answer; in presentation of its material, it is systematic, clear, and definite. From it one could get a well ordered and fairly comprehensive knowledge of the practice of the spiritual and religious life. The Introduction supplies general notions on the end of man, holiness, the religious state, and religious institutes. Part I is entitled "General Means of Christian Perfection," and deals with the desire for perfection, prayei, mental prayer, exercises of piety, conscience, Confession, Communion, direction, spiritual reading, the exercise of the presence of God, and various devotions. In Part II, "General Means of Perfection in the Religious Life," are treated religious vocal tion, the noviceship and religious profession, the vows, and the corre-sponding virtues. It closes with a chapter on "Regularity." Part III is concerned with the obstacles to Christian and religious perfection, and the fourth part is devoted to the virtues. To many of the answers "to the questions are added brief further explanations in smaller type. On many points of major importance select quota-tions from the Fathers and Doctors of the Church are givefi; in these the' influence of St. Francis de Sales and St. Alphonsus Liguori is noticeable. The m~iterial make-up, paper, print, and binding, are neat and attractive. A full table of contents, an analytical tab!e, and a good index make it easy to find what the book contains on any particular point.--G. A. ELLARD, S.,J. BLESSED ARETHEY THAT HUNGER. By the Reverend Richard Graef, C;.S.Sp. Trensleted by Sister Mary Hildegerd Windecker, M. A., Sister of the Blessed Sacrament for Indians end Colored People. 206 BOOK REVIEWS Pp. ~vli + 175. Frederick Pustet, Inc., New York, 1942. $2.00. Father Graef attempts in various ways to encourage the good Catholic in the practic.e of a strong and living faith. His main lines of argumentation are the following: A dynamic faith is necessary for personal sanctity; because sanctity demands self-renunciation, and this renunciation will not be made unless one sees clearly and power-fully the value of making it. Such evaluation is had only in the light of faith. Moreover, supernatural efficiency demands the work both of Christ and of the soul. The principal part of the soul's cooperation consists in genuine, earnest desire; and the source of such desire is faith. Finally, the apostolic influence that each soul is called upon to exert in the world, and thus the ultimate mastery of the world by apostolic souls, can be appreciated only when the world is viewed with the eyes of faith. The" author has made frequent and apt use of the Sacred Scrip-tures. Each of the main sections of the book is divided into numer-ous brief topics. The meditative reading of one or two of these topics might prove, helpful to those wlJo are accustomed to make their men-tal prayer in that way.--G. KELLY, S.,I. THE MASS OF BROTHER MICHEL. By Michael Ken÷. Pp. 307. The Bruce Publishing Company, Milwaukee, 1942. $2.S0. Here is a new Catholic novel with an entirely different theme. The setting of the story is sixteenth-century France, a turbulent his-torical period for that country, owing to the threatening Surge of heresy. The spreading falsehoods of Calvin and Luther provide' a dramatic background for the lives of the de Guillemont family, about which the story is told. The interest centers in Michel de Guillemont, the elder son and heir. It is his story from his sincere, impetuous love of Louise to his final unyielding love of God and his Faith in the self-oblation of martyrdom. We share in the tragedy before his contemplated mar-riage that was partly due to the jealousy of his brother Paul and that led to his becoming a saintly religious. We are carried along from the injustice and cruelty of his father to ~he providential meeting with the und.erstanding Father Andr4. We sympathize with him in his deep suffering when the priesthood is denied him. Brother Michel's courageous acceptance of God's will and his intense love of the Holy Sacrifice of the Mass keep the interest keen up to the power- 207 BOOK REVIEWS ful climax of his death. The subordinate characters of the least-resisting Paul, the unscru-pulous Anne; the bitter Louise, the heretic Armand, the lovable Father Andre, and others are well portrayed. The story is told with excel-lent description and good use of suspense. The tragic atmosphere is relieved by romance and clever humor. The one striking weakness is the characteristic trait of the modern novel: it leaves untold the retribution due to some charaCters. The Mass of Brother Michel shows the triumph of grace over .personal pain and loss, sin, and human frailty. The passages that deal with the spiritual consolation of the Mass, the reason for pain and suffering in this life, God's love for the sinner, and the courage coming to the soul through prayer are worth reading again and again. Priests, in particular, will find here many inspiring thoughts for practical use and may grow in their appreciation of the privilege of offering the Holy Sacrifice of the Mass.---A. J. DEEMAN, S.J. FAST BY THE ROAD. By John Moody. Pp. xiv + 308. The MacM~llan C~rnpany, New Yorl~, 1941. $2.50. The Wall Street expert on investments and kindred subjects who occasioned not a little surprise a decade ago by embracing the Catholic Faith and reporting the event in the popular The Long Road Home has a new treat for his expanding reading public. The present vol-ume, to quote from the author's foreword, is "an attempt to explain in simple language or by illustration, certain teachings and view. points to be found within the Church which are often misunder-stood by non-Catholics. All this is merely incidental to the general purpose, which is primarily to tell of some of the experiences of one convert .during his first decade as a Catholic." Mr. Moody writes simply, entertainingly, and with precision on a wide variety of subjects connected with his Faith. In his chapters the hard-headed, efficient business man, with the help of God's grace, approaches the Truth. He turns back his cuffs and proceeds to defend it and, campaign for it with gusto. The chapters are topical for the most part, ranging with consider-able agility back and forth over some focal point of Catholicity by means of observation, analysis, chance discussion, and illustrative anecdote. Their cumulative effect is to deepen one's gratitu.de for the gift of Faith and to jolt one anew with the realization that most of 208 BOOK REVIEWS one's non-Catholic friends and neighbors are totally ignorant of or gr6ssly misunderstand the Catholic concept of supernatural life, and are usually indifferent to it. And Mr. Moody, so thoroughly at home in the Church after his ten years as a Catholic, writes with more than ordinary authority and perception of .the money-mad, speed-benumbed, materialistic American mentality. The book is recommended especially to those in search of reading matter never heavy or tiring yet providing food for serious thought --and prayer. The chapters m~y be read in any order, and any or all of them would be suitable for refectory reading.--C. DEMUTH, THE CATHOLIC REVIVAL IN ENGLAND. Pp. ix -I- 102. The MacMillan Company, MEDIEVAL HUMANISM. By the Reverend Pp. ix -!- 103. The MacMillan Company, By John J. O'Connor. New York, 1942. $1.00. Gerald G. Walsh, S.J. New York, 1942. $1.00. These books are respectively the third and fourth volumes in The Christendom Series. According to the announcement of the publishers, "this is a series of popular books on important topics in the history of Christendom, prepared under the auspices of the Con-fraternity of Christian Doctrine . The books are intended to provide informative reading for both Catholic and non-Catholic readers; for study clubs in the parochial units of~the Confraternity of Christian Doctrine: for study groups in the Newman Clubs: as collateral texts in colleges, normal schools, and senior high ~and preparatory schools.'~ Both books appear to measure up very well to the purpose of the series. Professor O'Connor's book gives a fine sweeping picture of that very important period in English life known as "The Catholic Revival," the story of the gradual breaking away from the tyranny of th~ penal laws to the winning of freedom and influence for Cath-olics. Father Walsh's book puts within the reach of the ordinarily intelligent reader with good educational background an illuminating study of the meaning of "Humanism" and of the development of Christian Humanism through the middle ages till it reached its high point in Dante. Bibliographical notes are appended to each book. Father Walsh has also included an abstract for study and review which should prove very helpful.~. KELLY, S.d. 209 Decisions o[ !:he Holy MEANS OF COMMUNICATING WITH THE HOLY SEE A communication from the Most Reverend Apostolic Delegate to the Most Reverend Ordinaries reads as follows:. "In order to remedy, the difficulties of correspondence with the Holy See, His Eminence the Cardinal Secretary of State has'directed me to inform the Diocesan and Religious Ordinaries and Superiors of this country'that in the present circumstances they may recur to the Holy See through this Apostolic Delegation, and so avail themselves of the facilities at our disposal. This office makes frequent use of radiograms, and also of the air-mails to Lisbon wblch, however, are not as regular as formerly. "Upon the receipt of the petitions of Religious for faculties and dispens,ations, this Delegation will communicate with the .Holy See by radiogram or by other channdls, according to the possibilities and the circumstances. When a response has been received from the Holy See, the relative rescript will be issued by this Delegation, in accord-ance with instructions already given or to be given in particular cases. "When requests are made for the renewal of a faculty, the orig-inal rescript should be presented with the petition for renewal. "The Holy. See hopes in this way to continue to correspond with the Religious !n this country and to furnish every assistance to them." 1942, March 21. At the request of many members of the Hier-archy, heads Of universities, and authorities in the world of science, among them members of the Pontifical Academy of Sciences, His Holiness Pope Pius XII proclaimed Saint Albert the Great to be the heavenly patron of natural sciences. The Most Reverend Martin Gillet, Master General of the Order of Preachers, read the Brief at a solemn meeting held in the Pontifical International Institute Ahgeli- CUmo 1941, November 18. The Sacred Congregation of Rites held a preparatory session in the cause of the Servant of God, Catherine Tekakwitha, Indian virgin, to discuss the heroicity of the virtues practised by her. 210 .uesffons and Answers !1. According +o our constitutions. +he members of our congregation pronoun~:e temporary vows for three years, +hen take. perpetual vows unless, for a very serious reason, a sister is obl;gecl by superior~ to renew her temporary vows for another period of three years. At the end of +ha+ time she must either pronounce perpetual vows or seek~ an inchlt from the S. Congregation of Religious for a fur+her ex+en-sion of temporary vows if she is not 1o return to the world. Recently this latter c~se occurred, but the rescript was delayed, "and the sister d~d not renew her temporary vows until twelve days after they had' expired. In this case, did +he sister cease +o be a member of +he congregation on the day on which her vows expired, and were her subsequent vows invalid? The sister would not cease to be a member of the congregation. by the mere fact that an interval of time elapsed between the expira-tion of the temporary vows and their renewal, unless the superior had positively ordered her to leave and to return to the world. As the case is presented, it is not clear whether or not the constitutions allow this appeal to the S. Congregation of Religious.
Issue 2.3 of the Review for Religious, 1943. ; A.-M. D. G. for Religious MAY 15, 1943 Paternal Governm~eh÷ . . . ; . . J~hn C.~Ford The Mother of God . - . . AIoydus C. Kemper Cell'Technlque of Catholic Act,on . '."Albert S. Foley Thb Seal of Confession , = Edwin F. Healy Summary on Spiri÷u&l Direc'÷ion . The Edffo.rs; Book Revlew~, Ques÷io. ns Answered Decisions of the Holy See RIEVI.I::W FOR RI::LIGIOUS ¯ VOLUME II MAY 15, 1943 NUMBER 3 CONTENT.S PATERNAL GO~rERNMENT AND FILIAL CONFIDENCE °IN SUPERIORSmJohn C. Ford, S.J. 146 THE MOTHER OF GOD~A. loysius C. Kemper, S.J . 15'; THE CELL TECHNIQUE OF SPECIALIZED CATHOLIC ACTION-- Albert S. Foley, S.3 . 164 DIVINE' PROVIDENCE AND RELIGIOUS INSTITUTES . 175 THE SEAL OF CONFESSION-~Edwin F. Healy, S.'J . 176 -THE DISCUSSION ON SPIRITUAL DIRECTION: Concluding Survey-- The Editors . 187 DECISIONS OF THE HOLY SEE . 202 BOOK REVIEWS (Edited by Clement DeMuth, S.J.)-- Moral Guidance; The Path of Humility; St. Charles Borromeo; The °King's Advocate; 3esus and I; The Larks of Umbria; The Better Life: For Heaven's Sake; We Wish to See 'jesus; The Following of Christ; His Father's Business; National Liturgical Week, 1942; Shinihg in Darkness . °2 . . 203 BOOKS RECEIVED . 211 QUESTIONS AND ANSWERS-- 17. Retreat Master as Exrtaordinary Confessor . 212 18. Reason for Removing Local Superior . 212 19. Postulant M.D. Prescribing for Community . 212 20. Public and Private Recitation of Litanies . 213 21. Providing for Sister Who Leaves Community . 214 22. Taxing for Support of Motherhouse . . " . 214 23. Pension for Work Done before Entering Religion . 216 24. Little Office with Blessed Sacrament Exposed . . . . . . 216 -25. Mistress of Novices Subject to Local Superior . 216 REVIEW FOR RELIGIOUS, May, 1943. Vol. II, No. 3. Published bi-monthly: 3~anuary, 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 Office, Tgpeka, Kansas~ under the act of March 3, 1879. Editorial Board: Adam C, Ellis, S.3., G. Augustine Ellatd, S.,J., Gerald Kelly, S.J. Copyrlght~ 1943, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given ,this review and the author. Subscription price: 2 dollars a year. Printed it~.U.S.A. Pa!:ernal overnment: .\, and Filial ConFidence in Superiors John C. For.d, S.J. IT IS SAID that soldiers are notorlo s gnpers. The February (1943) issue of the Infantr'g'dournal, in an article called ':Leadership," offers us a selected batch of confidentially treated opinions on officers, expressed by a number of soldiers early in the war. These are quoted .word for Word. "This army can't be driven; it must be led." "Break up the old army non-corn clique and put advancement on a merit basis." "Officers ibluff too much.". ~"Let non=coms be chosen for what they know, not .whom they know." "Our first lieutenant is dominated by the first sergeant." "No reward for good work; old soldiers learn never to .volunteer for anything." "They treat us like children." "When an officer tell~ his men he doesn't like'the army any more than we do, he's not the one I look to. ". instead of'changing his mind every few minutes." ". should take a little interest in what we eat." ". give us some idea of what's going on in maneu-vers. "We come from just as good or better families . say a good word now and then . call a man by his name . show a man they know their stuff." ".shames us in front of other batteries." I am not goin.g to ask the readers whether they have ~ever heard any complaints like these made about religious 146 PATERNAL ~OVERNMENT superiors. And I am notgbing toask them to make a com-parison between, the faults of army leaders and the faults of religious superiors. -That would be too easy. Everyone knows that superiors, being human, have faults. And .besides, anyone °with sense knows, that when people com-plain, whether about superiors or about others, the real rea-sons for the complaints are often not expressed at all. The complaint is merely a symptom of some deeper discontent. , But I am going to ask the readers to meditate on the above rdmarksone at a time. And I suggest that they ask themselves this question: I~ you were a religious superior what would be youf correspbnding complaint about sub-jects? --- or your answer to subjects' complaints on these headings? For instance, "This army can't be driven: it must be led." If you were a superior would you be t~mpted to say, perhaps, "This particular religious can't be led; he has to be pushed'i? Go through all the complaihts that way. I need not do it-for you. It will be instructive for you to make the trial yourself. It is alw~iys instructive to put oneself in .someone else's shoes, and try to get his point of view. And in this par-ticular instance I think most of my readers will find that it is rather difficult (unless they are or have been superiors) to "look at things from that other point of view. They may have to force themselves to look carefully at the reverse.side of the picture. La~'k ot: Contider~ce a Fact " ' And that brings me to my main p0inti, the unfortunate ~fact that superiors and subjects so often seem to have a dif-~ ferent "point of view." It is to be expected, of course, even' in the most ideal state of affairs, that between the governing and the governed there must necessarily be dii~erences of attitude. But in a religious congregation these differences 147 JOHN C, FORD should be at a minimum. All the members of the religious family are presumably aiming at the same target. Whether. they are superiors or subjects the general goal is the same. /kll are looking primarily, to a sfipernatural end andS under the rules of the particular organization, work from the same. s.upernatural motives for its attainment. The pursuit of perfection in work or in prayer, according to' the spirit of the institute, and finally the perfect love of our Lord are the common aim of all who live in religion. A religious congregation is called a "family" tradi-tionally, and in canon law, because it is supposed to have those characteristics of loving unity which a well-ordered family exhibits. When it is said (for instance in canon 530) that it is good for subjects to go to their .superiors with "filial .confidence," the words really mean what they say. The Code is calling attention toone of the basic reali-ties of religious life. The order or congregation is a family." Superiors should be as fathers to their subjects, and subjects should have corresponding filial confidence in them. (Of course, the word '~'filial" has a wide range of meaning, and the attitude of an eighty-year old veteran to his forty-year old superior is not going to be filial in the same way as that of a young religious.) But it is not too much to say that this confidence is fre-quently lacking. Is it not a fact that superiors and subjects, instead of regarding one another in this paternal or filial vcay, actually, at times, think of one another as being on opposite sides? Is not the "point of view" so different that,. forgetful for the time being of the unity of their general supernatural aims, they regard each other almost as oppon-ents? The little exercise suggested above was meant to bring out (if it needs to-be brought out) the fact that this attitude of opposition sometimes exists. If it does not exist in your mind (whether you are a superior or a subject), so 148 PATERNAL GOVERNMENT much the better. But .I think it exists in only too many minds. - The supposition of the present article, therefoie (and perhaps others along the same lines will follow it), is that there is a deplorable lack of filial confidence in superiors ¯ amongst many religious. My object is to indicate what [ Considerto be some of the,causes of this undesirable state of affairs. Some of the causes are inevitable, and are insepa-rable~ as hinted ahoy.e, from tl~e very idea of distinguishing between governing and go-~erned. But others are due to false or distorted ideas about religious government, and these can be corrected. These false or distorted ideas .are enter-tained at tim~s both by superiors and by. subjects. My purpose is to point them out, with the hope that a correc-tion of them will help to restore that filial.confidence which .ought to be part of religious life. The Forgotten "'Paternal For:urn'" The first point on which there seems to be widespread ignorance, or at least many false ideas, is the very .real dis-tinction which exists between the paternal and j~dicial forum in retigio~s government. (What I say here applies equally to the ."maternal" forum where religious women are concerned, and when ~I speak of the "judicial" forum [ do not mean judicial in the strict canonical sense--with a view to formal accusation and a trial, and so forth but in a broader sense, as will appear,) In one sense all re.ligious government should be pater-nal. Paternal in this sense means spi'rituai, Christian, reli-gious government,, as opposed to worldly,, or domineering, or military, or political .government. Whether superi.ors are acting for the direction of individuals, or with a view to correcting their faults, or'punishing, or with a view to the common good of the. congregation;'their government is 149 ¯ JOHN C. FORD, always supposed, to be paternal in this general .sense. But in a more particular sense a superior is said to act paternally, or in the paternal forum, to distinguish his office as a father from his office as a judge. This distinction is of special importance when the superior acts to correct the faults or delinquencies of his subjects. For, in the correction and punishment of delinquencies, the superior may proceed either paternally or judicially. To illustrate the difference in the two procedures per-haps the following examples will help. Suppose the supe-rior has it brought~ to his attention tl~at some of the younger religious, who are not allowed to smoke, are occasionally smoking without permission. He calls in these religious, tells them what he has heard, and, without making any particu-lar accfisations, reminds them of the regulation which for-bids smoking, or forbids smoking without permission. Suppose that afterwards he asks one of these young reli-gious: "Were you one of the offenders?"--and the answer is "Yes." Thereupon, he urges the offender to be faithful in his observance of the rules and imposes some private pen-ance upon him in order to impress on his mind the impor: tance of regular observance. It seems to me that in this sort ofcase the superior is obviously acting as a father and not as a judge. The matter is being handled in the paternal forum. But suppose the' superior calls in another Leligious who has previously been warned about a faul,t or delinquency of a still more serious kind. And let us suppose that he has been previously warned that future lapses will involve seriofis punishment--postpo~nement of final vows, post-ponement of ordination, or even dismissal from the con-gregation. And to make the case a perfectly clear one, sup-pose that the delinquency involves an external matter which may. give scandal to the faithful or threaten the good" 150 ¯ PATERNAL GOVERNMENT of the institute itselfmfor i.ns.tance, excessive drinking, or familiarity with the opposite sex, or a professed attempt to undermine the authority of.the institute: The superior Says to this religious, "You have been accused again of iuch and such a delinquency. Before proceeding further with this matter I should like to hear what defense you ha~ce to make." Is there any. doubt.that in such a case the superior is acting as a°judge rather than as a father? We say com~ monly that he is acting "in the external forum." For that reason he deals with the subject at arm's le.ngth, as the law-yers say, and he does not expect fromhim the same degree of candor which he could claim if he were acting in the pater, hal forum. ~ It would.be a failure to rate'the facts and implications in such a case if we were to say that the superior is not pro-ceeding judicially merely because he is not.following thd formalities of the canonical judicial.process. For .when a superior sets out to gather, evidence with a view to i.nflicting serious punishment, especially if it be public, and most of all if it be expulsion from the. orgafiizaf!on; it.wouldbe.an abuse, of l~inguage to call the procedure paternal. Hence,. I t~ink no one Will doubt that, even when there is no question of a rea~l trial in the canonical sense, there is a quasi-judicial procedure which differs substantially from the merely paternal. " Classic Authors on the Paternal Forum The distinction between these two functions of the superior, that of father and that of judge, is a fundamenthl one; and it is particularly.important that it be kept in mind, when.a superiok questions his subjects with.'a-view to the correction of faults. It is not a new distinction.~, The classic authors on the religious life (Suarez, de Lugo, and others) make much of it in explaining the duty of frateri~al 151 JOHN C~ FORD " " or evangelical denunciation ~ith reference to r~ligious. " Neverthelem, even under ideal conditions and in cases where this fundamental distinction between paternal and judicial procedure is well understood, it is sometimes hard ¯ to tell whether.a superior who questions a subject is acting in a paternal or a judidial capacity. Some cases are on the border and it is hard to draw the line. From' reading the authors who have treated these matters, especially Suarez, it seems to me that the only satisfactory general criterion whether the superior is acting paternally or judicially is the purpoge of his proceedings. If he is acting principatlg for the good of the delinquent, in order to have him amend his fault, then he is acting as a father, even though as a means to this end some penance is imposed (or: a private nature), or some remedy is used which is repugnant to the subject, for example, a change of appointment. But if he acts principallg forthe good of the congregation, the common good, and seeks to inflict punishment as a vindication of ~religious disci151ine which has been violated, especially if the punishment is public, or if the idea i's to make an example of someone, and most of all if the punishment in question is expulsion in such cases he is acting as a judge. A Cause of Mutual Distrust Am I wrong in s~ying that both superiorsand subjects often lose sight of this fundamental principle of religious government? And am I wrong in the opinion that one of the fundamental causes for lack of filial confidence in supe-riors is the neglect of this distinction? Subjects expect superiors to act in a fatherly way when their duty as guardians of the public good requires that they proceed judicially. Or subjects feel that they have not been treated paternally when, without detriment to their reputation, the superior has changed their work or their 152 PATERNAL GOVERNMENT place-of work for °their own good but in a way that is displeasing'to them. They forget that it is part of a father's duty to administer medicine evenif it has ~ bad taste. Superiors sometimes forget that information received in the paternal forum, whether from the subject concerned or from another, cannot ordinari1~ be used judicially, and never to the detriment of the public standing of the subject within the community. If the superior does act judicially on knowledge which he has received paternally, the confi-dence of his subjects Will be utterly destroyed. For when dealing with him they will .never know for sure whether they are speaking to him as a father to whom as religious children they owe special filial candor, and whom they carl trust to keep their revelations in the paternal forfim, or whether they are speaking to him .in his more public capac-ity as guardian of the cQmmon good, so that whatever they say can, as it were, be used against them. The distinction between the paternal and judicial forum, as far as self-revelation and the correction of faults is concerned, has its roots in the natural law itself. A child who is asked by his mother Whether he stole the jam is bound to tell the truth even if he foresees a spanking. But the man who is asked by a judge whether he is guilty or.not guilty is not bound to betray himself. Religious generally agree, on entering religion, that those who notice their faults may reveal them to the superior as to a father, ,but they do not give up their right to reputation as far as others (whatever' their position) are concerned. They do not agree that fraternal, manifestations or their own self-revelations be made the basis of public repiehension. Human nature being what it is, the axiom, "No one is bound to betray himself" (that is, in a judicial proceeding), appeals very strongly to everyone who gets into trouble. If the result of self-revelation is going to be postponement of 153" JOHN C. FOP, D ordination or of vows, or.a defamatory public reprehension, all but the heroes will be convinced (and rightly) that they are under no obligation to speak. (I exclude here, of course, ~efects so serious that they. impose upon an indi- .vidual the obligation of not going on to the.priestho9d~.) BUt the heroes do not get into trouble. As for the others, there is no doubt that if the private fault of a religiou~,- whether venialiy sinful or not, is known to the superior only as a father, and to a few others, he has no right to pub-lish the matter. A public announcement of it by way of punishment can easily involve a serious violation of the natural law of reputation. A superior's position, then, is a very difficult and very burdensome one. TO play the double role, of father and of judge, prudently, calls for wisdom and:'selflessness in a high degree. It.is quite apparent that the Code has done much to eliminate the confusion between the forum of con~ science and the forum of external government by forbidding superi.ors to be the regular confessors of their subjects, or to hear their manifestations of conscience as a ~atter of rule. But the Code has certainly not abolished the time-honored, essential distinction between the office of father and the office of judge. The present article is meant to recall to mind that dis-tinction, as a means of restoring filial confidence. Naturally speaking, the attempt" can never be completely successful. .Only education to it from the earliest days of religious life can makeit moderately successful, perhaps a future article or two will dwell on some,practical applications of the doc-trine as connected with the obligation of fraternal denuncia-tion, and the custom, where it exists, of manifesting the con-science to a greater or-less degree to the superior. Cofifi~ dences received in these circumstances call for more than ordinary virtue and restraint on the part of superiors, if' 154 they wish to keep their,subjects from distrusting them. And ~ubje'cts will not undertake these onerous duties or practices unless the~, are led by a truly religious desire for their own perfection. In fact, the whole matter is not worth the trouble of discussion excelbt in the case of.religious, both subjects and superiors, who seriously seek the things of God, and who deeply yearn to giv~e themselves entirely to Himmas a man gives himself to the one woman he loves. They must be prepared to spurn worldly principles in order to follow in the footsteps of the humble and humiliated Christ. He was not touchy about His rights. "Mine and thine, those frigid words" (St. Chrysostom), were not a part of His vocabu-lary. [EDITORS' NOTE: Father Ford is interested in the further develop-ment of the subject of filial confidence in superiors, if time permits it. ~With a view to makin_g tentative future articles as helpful as possible, he would welcome communications, even anonymous ones, on the subje~t. Needless to say, the communications would be treated con-fidentially. Our readers, both superiors and subjects, who are inter-ested in this matter, are invited to send their suggestions directly to: The Reverend 3ohn C. Ford, S.J., Weston College, Weston, Mass.] CHANGES OF ADDRESS If you change your address, either temporarily for the summer, or permariently because of a new assignment, you can assure yourself of the prompt and safe delivery ' of the Ju_ly number (and subsequent numbers) by sending us a postcard with answers to these three questions: 1. What is ~our present address? 2. What is your new address? 3. Is the change to be merely for the summer or permanent? Please send the card as soon as possible. The Mot:her of: ,od Aloysius C.Kemper, S.J. DURING the month of May our Blessed Mother is daily proclaimed the Mother of God by millions of voices, ¯ old and young. Over the face of the whole earth, whene*er the Hail Mary is said, and in numerous other prayers and canticles, in public service and private devotion, that glorious title, "Mother of God," rings out in her praise. It is a title we have all learnt to love and to use instinctively from our earliest years. Times without number it rises to our lips, often perhaps without due appre~ciation of its pro-found meaning, but never with the shadow of a doubt that we actually mean what we say when we style the Virgin, "Mother of God." Despite the familiarity of this beloved title, it is amazing, sometimes amusing, to note the puzzled air that steals over the countenance of the average instructed Cath-olic when he is confronte.d with the question, uttered as a challenge: "Do you really mean exactly what you say when you call Mary the Mother of God? Think of it: the eternal, uncreated God, having a mother who brought -Him into the world on a definite historical date, not so many centuries ago! Does it not seem highly preposter-ous if you take it in its strict sense? You cannot possibly mean it .just that way. It must be merely an honorary title you are giving to the Blessed Virgin; for, of course, God could not reatlg have a mother." A test question of this sort is apt completely to baffle the examinee who. appreciates the difficulty and searches desperately for a justification of a title as familiar to him as his own name, while he keeps muttering to himself the disconcerting. refrain, "Of course, God could not reall~ have a mother." THE "MOTHER OF GOD Let us not imagine that such searching inquiry into: the. implications of Mary's most familiar, title, is .merely"a pleasant diversion employed to test the average catecheti-cal. mind. Tb~ challenge was seriously throv~n out by master thinkers in the early Christian centuries who were tampering with the full significance of the Incarnation, and who-persistently denied that God could have.a mother. that bore Him. Thus, in the early fifth century Theodore of Mopsuestia proposed the following argu-ment concerni.ng the divine maternity: "When you ask me whether Mary is man-bearing or God-bearing, I must in .truth reply that she is both; she is the bearer of man a~cording to nature, for it was a man who existed in her womb and was brought forth by Mary; she is likewise the bearer of God, because in the man engendered by her God dwelt, not as though circumsc~:ibed by that human nature, but as present in it according to the decree and affection of His will." Drawing the blunt conclusion from Such premises, he added: "It is absurd to say that the Word consubstantial with the Father is born of the Vir-gin Mary. The one who is born of the Virgin is the indi-vidual who was formed from her substance, . not the Word who is God. He who is consubstantial with the Father has no mother at all." Nestorius, the most notorious heresiarch of the same period, promptly tried to popularize this. false teaching by employing the more telling weapon of ridicule. In his cathedral at Constantinople he ordered a sermon preached by one of the clergy in which the divine maternity of Mary was denied. When a tumult arose in the church at this audacious assault'on the honor of God's Mother, Nesto-rius himself arose to reply and calm the exaspe'rated con-gregation: "The question is frequently put to us," he slyly remarked, "whether Mary should be called Mother 157 ~LOYSIUS C. KEMP~R of God or Mother of a man. Tell me, I pray you, has God a mother? If so, then we may well excuse the pagans for.claiming mothers for their gods. No, no, my dear people, Mary did not bear God." This seems~ to have been the first public profession of the Nestorian heresy: to deny the divine maternity of Mary was an implicit denial of the mystery of the Incarnation itself. " At first sight the objection contained in the Nestorian position may appear serious. But it is a valid objection only on the assumption that in the Incarnation God did not become man, but that there were two distinct persons after the union--God, the Word, Son of the Father, and the man born of the Virgin Mary. Pointing to the Child Jesus, Nestorius would say: "This one is the offspring of Mary, a man like ourselves, truly her Son and Child. The other one, the Word of God, who dwells in this man as in His special temple, was not born of Mary but from eternity pioceeded from the Father by divine generation." He could never be prevailed on to admit and to believe with the whole Church that the Infant born in Bethlehem is truly God made man, and that consequently there can be no possible distinction between "this one" and "that one," as between two persons. His doctrine was condemned by the Church as an execrable heresy. The common people themselves, with a correct sense of the truth, raised an out-cry against the blasphemy that Mary is not the M6ther ~f God; and later when the decree of the Council of Ephesus solemnly proclaimed the divine maternity of Mary their joy and exultationknew no bounds. The title of "Mother of God," applied to the Blessed Virgin, is justified by the following simple reasoning, plain to any child: "Mary is the Mother of Jesus. But ~lesus is truly God. Therefore Mary is the Mother of God." The syllogism thus enunciated contains one asset- .158 tion requiring :further proof or explanation. That Mary .is the Mother.of 2esus no one no.wadays would be inclined to call in question. The modern mind is quite at ease in admitting the historical evidence which vouches for the mother of this man ~lesus, who was born, li(red and died, whose story is,known from the Gospels. However, after tl"Je appearance of the Nestorian i pet-version, of Christ's identity, the second premise of the syl-logism that 3esus is truly God has been doubted or denied by countless bearers of the Christian name. On the. undi-luted truth of this second proposition depends the veracity of Mary's divine motherhood.Unless the Child ~he bor~ is truly and unequivocally God .then quite, i~at,urally neither is she the Mother of God. . . We need not prove the divinity of 3esus .here .but may take it over from the faith of the Church as a dogma ,so fundamental that the very name and substance of our religion would disappear if it were denied. As the Nicene Creed declares:. '.'I believe . . . in one Lord 3esus Christ, the only begotten Son of God', born'of the' Father before all ages., true God of true God. c?nsubstantial with the Father . who for us. men, and for our salvation, came down from heaven and was incarnate .by the Holy Ghost of the VirginMary; and was made man.'-.'. . : These words, of the Creed make it clear.that Christ had two natures, one the divine Which He received, from all et.ernity from the Father, so, that He was "born of the Father". and~ of the same substance with Him. Neverthe-less. this same Son was also born of His~ earthly, Mother from whom He received a human nature, a second nature. added to. the one already His from all eternity. It follows then that God ~he Son was twice born, the natural Son of His heavenly Father, the natural .Son of ,His earthly Mother: in either case the same one, the same individual~ 159 'ALOY$1US C. KEMPER the same divine Person. Could anything be more pl~iinly stated in our creed, or more lucid!y dear from the Gospel narrative than the fact that the whole story, from divine, eternal birth to temporal death and resurrection, is the story of one and the same Person, whether you .designate Him by His divine or His human names, God, Son of God, the Word; Christ, 3esus, or even simply "this man"? It will aid in unravelling subtle difficulties and objec-tions that lurk in many a mind in regard to this doctrine to enumerate in catechetical fashion, what we do not say about the Blessed Mother, and what we do say, regarding her divine maternity. 1. We do not say that the Son of God whom Mary bore did not exist before His earthly birth. This latter is His s.econd birth. By generation from the Father He existed from all eternity. It would be plainly absurd to assert that a woman brought God into His first existence, as though she had made God to be, and there would be no God without her maternal activity. Nestorius wa~ not ashamed to hurl the'accusation at his hearers: "You have Mary make God by calling her the Mother of God." Mary did not make God to be, bu~ she did make God to be man. That He is man is due to her maternal activity, aided by . the over-shadowing of the Holy Spirit. 2. We do not claim that she brought forth God tri-une, but only God the Son, the second Person of ~he Trin-ity. Sometimes when we employ the word "God" we mean the three divine Persons, as when we state that God created the world. Creation belongs equally to all three divine Persons. At other times the word is taken to indi-cate a definite Person, as in the phrase, God became man. It is quite correct to use the word "God" in both connota-tions. But one may object, "Why do we not always state the whole truth, by declaring at once that Mary is the 160 THE MOTHER'OI~ GoD Mother of God the .Son, and not Simply the Mother of God?" The reason is quite" simple. The insidious claim that Mary bore a mere man into the world could in no more effective way b~ laid low at one stroke than by desig-nating her in one. word,- "theotokos," that is "God-bearing," Or in our familiar phraseology-"Mother of uGnodde.r" tTheh eim wphaoclte o ffa tbhriisc s oinf ghleerse tthicuanld fearblsoelth.ood crashes 3. Finally we-do not iay that Mary is the mother of "the human nature of the Son of God. Some in their anxiety to remove misunderstanding suggest that we ,reduce our claim for Mary to a motherhood of human nature, since in this case the mother did no more than clothe an already existing Person with the nature that made Him man. No, this simplification "is in no wise admissible, involving as it does a false notion of the term "mother" and of the implied idea of generation. A mother is properly said t6 bear a son, not his nature. Though her immediate function cbncerns directly only the material ele-ment of his being, the soul being created directly by. God, she is never styled the mother of his body, or the mother of his human nature. She invariably giv.es birth to a child, a man, a person, .an individual; call him what you will, but note that it is .always "he" that is born, not "it." "Mother" and "son''~ are correlative, never "mother" and "nature." The stupen.dous fact in the'present case, known only through revelation, is that the Person in question is the Son of GodHimself. We must, then, observe the same propriety of language: Mary bore "Him," "this Person," "this child"; she is His mother, not the mother of His human nature. Coming now to our Positive doctrine, what"do we claim in regard to the divine maternity? The points may \ I61 "ALOY$1US C. KEMPER be very briefly stated, being already largely covered by the preceding explanation. 1. Mary cooperated in the birth of her divine Son exactly ~s any other mother, as far as her maternal func-tion was concerned. What she could not furnish as belonging to the paternal activity was in this case sup-plied by the power of the Holy Spirit. 2. The ordinary laws of human development were operative as usual. For nine whole months the Blessed Virgin was inexpressibly more than a mere temple of God, for the flesh of her divine offspring and her own were united in a°truly~physical unity as the sacred fruit of her womb advanced to maturity. 3. The birth of Christ was a ~irgin birth, strictly miraculous--a truth defined by the Church from the earliest ages. andexpressed in the Creed by the words "born of the Virgin Mary." This was the second nativ-ity of the Son of God, who through it became one 6f our race without ceasing to be Son of God. 4.' Ther~ is however only one Son under considera-tion, not two. As soon as one would wish to introduce a second son the hypostatic union would be sacrificed, and we should find ourselves in the Nestorian two-person camp. We should then be constrained to refer to "this one" as the Son of the Father, and to the "other one" as the Son of the Mother, and the latter, would not be God, nor would Mary be the Mother of God. The truth is the other way. We point to the Infant ,Jesus in the crib, or to the dying Savior on the cross and ciy out, enlight-ened by supernatural faith, "truly this is the Son of God "and of Mary." 5. The actions belonging to the body,the soul and ¯ the human nature of "this man" may be, and indeed must 162 MOTHER 01~ GOD be, attributed to the second person of the Trinity, Thus it is God Himself that dwelt amongst us, God Himself that was born, was nurtured at Nazareth, "ate, slept. walked ~he streets, preached, prayed, sweat blood, suffered, died, and was.buried. Some of these expressions occur in the Creed, in the recitation of which we often fail to remark that the greater part of it concerns the terrestrial human life of the eternal Son of God. made flesh and dwelling amongst us. ,. His dwelling amongst us depende.d upon His first having been "born of the Virgin Mary," which is but another way of saying that the Virgin is truly and properly the Mother of God. A cold and schematic analysis such as the foregoing may appear an unworthy appraisal ofone of the most con-soling truths of our faith, and of the most sublime of all .of Mary's priceless prerogatives, her divine maternity, the very rbot and foundation of all her magnificent adorn-ments. Yet cold, theological analysis is a necessary approach to'a fuller realization of the rich treasure of our holy faith. It wiil serve in the present case, it is hoped, to focus a clearer, steadier light on the Madonna with the divine Child, by clearing a.way any lingering haze of misY understanding that may attach to her maternal dignity, so that the truth and beauty of this sweetest of all images may stand forth in new brilliancy in our minds, and cap-tivate our hearts in a more undying love of the Mother and the Son. 163 The Cell Technique ot: Specialized Ca!:holic Action Albert S. Foley, S.2. 44CTRONGER and greater than any othe~will no doubt ~ be the aid afforded to Catholic Action by the numerous religious families of both sexes who have already rendered signal .services to the Church for the good of souls in your'nation. They w.ill give this aid not only by their incessant prayers but still more by generously devoting .their 'efforts to it, even if they do not, properly speaking, have charge of souls; they will give it more par- .ticularly by preparing for Catholic Action, even from the most tender age, the boys and girls whom they teach in their work, and especially in schools and colleges, both for men and women, placed in great part under the direction of reli-gious Institutes; ~nd above all in developing inthem the sense of the apostolate, and in directing them finally toward the Catholic Action organizations or in receiving these into their own associations and institutions.''1 In accordance with these wishes and directives of our .late Holy Father, great Work has been done by many out-standing religious youth directors in English-speaking countries. These religious, by their literary and organiza-" tional work, by their agitation and their achievements, have contributed mightily to the cause of general Catholic " Action. There is hovcever one phase of the movement that has no~ yet received sufficient attention in the United States. That is the preparation of leaders for the apostolate of 1pius X[ to Cardinal Leme da Silveira Cintra and tl~e Brazilian Hierarchy, October 27, 1935. AAS 28 (1936) 163. 164 THE CELL TECHNIQUI~ specialized Catholic Action by means of the cell technique. Lacking leaders so trained, the development of total Cath-olic Action in our country is lagging slightly behind some parts of the Catholic World. Butwe can be sure that this state of things will not last .long. Many religious through-out the country have become convinced of the value of this new technique. They have become the biodynes of this new .cell movement, have begun to stimulate cell grow~th and multiplication in all kinds of milieus, and even in manor existing Catholic Action organizations. If these pioneers are joined by large numbers of our capable, enthusiastic religious, American Catholic Action will soon become-the vital Christianizing influence it should be. Catholic Action is undeniably destined to be a force for the restoration of a11 things and all men in Christ. Plus XI defined it as the "participation of the laity in the apostolate of the hierarchy." He moreover insisted that this participa-tion should not be merely g~neral and sporadic as in the past, but should be organized and specialized according to environment, to facilitate an apostolate of like by like--~ the worker becoming an apostle for workers, the profes-sional man for professional men, the student for Other stu-dents. To meet the extra demands .of this personal aposto-late, the cell technique was devised, and the Pope, after seein~g it in action, praised it as the "genuine, authentic, per~ fected forrii of Catholic Action." What precisely is this cell technique? The cell notion and terminology is of course derived by analogy from the physiological unit of the living organism. A Catholic Action cell is a small, specialized unit of the Mystical Body, having, as every cell has, two dements: 1.) an active share in the life of the whole Body in order to achieve its particu-lar function; and 2) a certain inner composition fitted and adapted to carry out that function. We shall consider in 165 ALBERT S. FOLE~ this article both the apostolic spirit energizing the cell, and theinner composition and w6rkings of its organization. ¯ First, as to the apostoli~ spirit. In the letter quoted at the head of this article, Pius XI stresse~l the importance of "developing in them the sense Of the apostolate." It is not enough for them to know, the Pope pointed out, that the laity are, by their membership in the Mystical Body, privi-leged and entitled to share in the hierarchy's apostolic work. Nor is it ~uflicient to hammer home their duty to their fel-low men in this respect., They must be imbued with so ardent and personal a love for Christ that the apostolic spirit will automatically, inflame them.' No blue-nosed zealotry, no fanatical reforming mania, no hypocr.itical, h01ier-than-thou attitude can pose .as apostolic in cell work. Rather, the soundest basis, for lasting achievement through the technique is this keen personal attachment the Leader. That, by the way, is the method our Lord Himself used to draw His first followers. By His personal magnetism He won toHimself Andrew and John. Andrew, enthusi-astic in his new-found love, brought Simon Peter to Christ. John no doubt brought, his brother James. Then when Philip was called, his first apostolic conquest was Nathaniel. Soon the group, the first cell, was formed. Christ won their hearts utterly to Himself. Only then were they ready for their apostolic mission. This personal devotion to Christ is all the more neces-sary because of the apostolic methods, used in celt work. The re-Christifying of the immediate milieu is to be car-ried on not only through the general methods of propa-ganda and influence, but especially by .the apostolate of personal contact, of man-to-man conquest of consciences and souls through service, winning influence, individual attention and indoctrination. 166 THE. CELl. \ The present-day, possibilities and functionings of tNs System were symbolized vividly during one of-the Cath-olic Action .Congresses in Europe before the war. At a n[gh~ service ina giant stadium. some 80,000 were assembled. Suddenl~ all the lights went out, except candles burning on the altar. From one of these, signifi-cantly, the leader lighted his candle, carried the flame down to his neighbors, and transmitted it to them by personal contact. These two lighted in turn the two nearest to them. The light at first spread slowly along the fbont rows as candle after candle caught fire. But soon it gained momentum. It became a racing flame, sweeping through. the whole center of the stadium and up into the stands in geometrically progressive leaps and bounds until all were ignited. That is a true symbol of the movement. A flame, a fire passed on by :personal contact in the immediate milieu can spread and catch all, where methods of mass a~itaton .of large, unwieldy units, fired by an outside enthusiast, will at most perhaps light up a temporary, borrowed glow. Using this personal contact technique, a small group of Catholic Actionists won back to the Church and:the Sacraments 85 pergent of the student bod~ in a godless state University in France within three y~a~s:. Another group of ~lerks at the Paris Stock Exchange conquered for Christ 300 of the 500 clerks there. The remainder were brought into conformity with Christian business ethics. Result: the Exchange was reformed more effectively by this technique than Wall Street by the. SEC. It is noteworthy. too that the Jocists in Europe have, by this method, triple~ their membership to well over a million since the tragic summer of 1940, despite the handicaps of the occupation. S~ilar results are being obtained, in Canada. In our own country a few such.instances as these are on record. One 167 .~LBEKT ~. FOLEY Manchester youth won back to the Church twenty-four out of twenty-seven of his companions who had fallen away. A Notre Dame freshman, after a few months of training in the technique, ~vent back to his home town and inspired forty of his former high school friend~ with the idea. Together he and they spent their summer getting Catholic children to go to Catholic schools. They thus increased the enrollment of Catholic grammar and high schools more than twenty percent. It is therefore rather incorrectto maintain that none of our youth in school or out of it is capable of being inflamed with this conquering spirit. The plain fact is that many are already burning with a fiery desire to do something for Christ, and that many others can easily be so enkindled. Under the pressure, of the war, or perhaps despite it, .the more intelligent and wide-awake among them are authen-tically responding to the Church's spiritual program. Mass is being better .attended, more intelligently shared-in, more fruitfully lived. Retreats, holy hours, visits, and other spiritual activities send them back to religion classes eager to learn more of Christ. They willingly undertake myriads of zealous activities for Him, and for His Mysti-cal Body, a consciousness of which latter is not.wanting . tin them, now that their frequent Communions and their innate goodness and ~harity are bearing fruit. Hitherto, perhaps too often, these early indications of piety have been taken as signs of an incipient religious vocation, not of a summons to Catholic Action. Spirited youths have sometimes shied away from the religious .life when it and it alone was presented to them as the only logical conclusion of a keen,-active love for Christ. To avoid'tha~ special vocation for which they felt no attrac-tion, they have too often built up .resistance to the call of Christ, become impervious to the influence of the Sacra- 168 THE CELL TECHNIQUE mentsand of retreats, and allowed the flame of their love for Christ to be smothered in other pursuits. If they were given training and instruction in .the c~ll t~echniqu¢ of Catholic Action specialized to their student-or youth surroundings, this fire would be saved. They would then be prepared for a zealous lay Catholic life in their future environment, and for the religious life as Well, should theyfinally choose it. One difficulty-immediately presents itself. Will the grooming of youth for lay apostolic work seriously cut down the number of religious vocations? If 'the best youngsters become enthusiastically interested in and trained for the vast field of zealous achievements for Christ in their Own milieu, will they devote their lives to that field rather than enter the religious life? Will first-hand acquaintance with the dynamic, up-to-the~minute, effi-cient techniques of specialized Catholic Action so absorb all their interest as to leave no room for ambi~oning the apostolic work open to religious? It is hot easy to answer.these queries in advance. But it can be noted that in those countries where religious have generously devoted their efforts to training youth for specialized Catholic Action, religious vocations have increased. In Italy, just one year after the reorganization of Catholic Action, the feminine ~ection alon(~ furnished 2,500 vocations. In France, Belgium, and Holland, they were on the upsurge.These Catholic Action groups con- ' sidered it a sign of a successful federation if it produced ~eligious vocations among the leaders or among the ~ank and file. Where none were forthcoming, those in charge sensed that s~mething was.awry. Already in~ the United States, where specialized cells are in the experimental stage in Chicago, Toledo, Dayton, and New York, in Manchester and other cities in the New England States, at 169 .~LBERT S. FOLEY l~otre Dame, Marquette, John Carroll and Dayton Uni-versities and a. dozen other colleges, as well as in scattered groups t~roughout the rest of the country, many religious vocations have_ resulted. Moreover these new recruits will be all the more excellent religious for having served their apprenticeship in the cell movement. This becomes evident from an examination of the inner structure and the other elements of this cell tech-nique. Given a group of six or eight intelligent, sincere leaders-to-be (not politicians, publicity seekers, pious racketeers, or "pushy" religious climbers), the technique first prescribes that they be formed into a cell, a living unit of the.Mystical. Body, under the personal direction of a priest or a religious. The cell is organized under a leader, usually the oldest with ~he best personality, and through this leader and by means of private conferences with him, the director outlines plans and procedures for the cell meeting of about two hours every week without fail. It is in the cell meeting that the fire of personal zeal is fanned into flame, and the techniques of spreading that fire to others are studied, applied to their own lives and to the concrete problems of their surroundings. ~ The formula for the meeting comprises the follow-ing: 1) CorporateVocal Prayer before and after the meeting; 2) Corporate Mental Prayer or Gospel Study; 3) The Checkup; 4) The Social Inquiry; 5) Liturgy .Appreciation. A brief word on each of these) 2More detailed analysis is impossible in so short a compass as an article. Consult for further information, the following works: Fitzsimons and McGuire, Restorin9 All Tt~ings, A Guide to Catl~olic Action, (Sheed ~ Ward, 1938) 198-236; McGuire.-Paul, Handbook of Group AOencla, (K. of C., New Haven, 1940): Geissler. E. Trainin9 of Lay Leaders, (Univ.~ of Notre Dame. 1941): William Boyd, "Militants of Christ" Orate Fratres, xvi (Jufie 14. 1942) 338-347. In regard to the program of subjects for Inquiries. we may mention that this has been worked out in exact detail by youth groups in other countries---Canada, for instance, having a full seven-year cycle of subjects. These, of course, have to be adapted to the American scene by individual and collective work of the cells, but cellists can no doubt learn much from their experience, as is the case with those already experi-menting with it here. - '170 1) Corporate'Vocal Prayer. Led by one of the them= bets, who may or. may not be permanently chosen, the group recites what vocal prayers they choose for the start and the end of the meeting. It may seem strange at first that the priest or religious present should pray along with them instead of praying in place of them. But the reason is apparent. For united, organized action the group must not only work together, play together, study and plan together, but must also pray together. Active, dynamic praying can never be developed by passively hearing others pray. They must do it themselves, and thus develop that sense of togetherness in the Mystical Body, that union of all with Christ as His own. They or the director may suggest prayers, either of the ordinary devotional type, or, as their acquaintance with it increases, from the liturgy. 2) Corporate Mental Prager or Gospel Studg. One of the main means to fan the fire of love for Christ has been found to be the direct, prayerful study, of the inspired word for about fifteen minutes at the start of the me.eting. It is perhaps difficult for religious to realize the stirring impact of the Gospels on one who prays over them for the first time. True, most youngsters are half-way acquainted with the parables and the general outline of our Lord's ¯ life. But the absorbing and compelling magnetism of His life. is a new thing to them. By personal, prayerful reading and application to their lives of scenes' like the Annuncia-tion, the call of the Apostles, the full Sermon on the Mount, the discourses inSt. John, the sermons in the Acts, the~, are as a group drawn together to the Master, meet Him as never before, feel their hearts burning within them" anew. This should be linked up with and pointed toward the Social Inquiry, to furnish motivation,, inspiration, guid-ance, or principles for it. And no one, surely, is apt to be 171 ~LB~T S. FOLEY better prepared for doing this than the religious who has for years 'drunk deeply at this source of light and warmth. It is not long before the cell realizes, as Archbishop Good-. ier maintains, that "nothing can take the place of constant, repeated reading of the Gospels." '3) The Checkup. This is out of place here in a logi- .cal explanation of the technique, but it is definitely in place in the technique itself, especially after the first meeting. The checkup consists in this, that the ceil members examir~e their social consciences. They report on the fulfilment of the definite resolutions taken in their Gospel study. Each one tells of his work in carrying out the plans decided on in the Social Inquiry. Mutual stimulation, interchange of ideas and metl~ods, discussion of successful techniques of approach, conquest, influence,, and service spontaneously result. Nor should the psychological value of the checkup be overlooked. It plays as important a role in fostering the social apostolate as would a public examen of con-science in the endeavor to attain to .personal perfection in a rel~gi6us community. 4) The Social. Ir~quirtj. This is the most important and most essential section of the cell meeting, the heart' of the whole cell ,technique. Many religious are acquainted ~with it as the Jocist method of attacking social problems in any given milieu, always with the aim, of course, to rec,hristianize or conquer more completely for Christ the persons contacted. The three phases of the method are observation, judg-ment, and action. These constitute what amounts to a group meditation, conducted l~y the discussion method, with the .three phases roughly corresponding to the exer-cise of the memory, the understanding, and the will. To be sure, just as in formal meditation, it is more a question of stress than of air-tight division into these compartments. 172 THI~ CI~LL TECHR'IQUI~ BU~ while forming one unit,, one human act, the phases are distinct ~ind have definite purposes. In the Observation phase the leader and the cellists put their heads together.to analyse the elements of the problem at hand, .the available data they can recall. It is a fact- .finding, fact-gathering process.to set the stage fo~ discus-sion, thought, and comparison witl~ Christian ideals. These too they mus~ recall (or learn if they do not know them) either from their Gospel, study, or from religion classes, or from other instruction in Catholic social prin-ciples and moral-standards, ethical practice and even com-mon sense. All the facets of this one environmental prob-lem are thus examined until the cell" discovers what is wrong or less good when placed side by side with Chris-tian standards. To,aid this .process, the leader prepares in advance with the director's aid, a series, of stimulating questions that suggest avenues of approach and investigation,, or revive faint memories hidden away in the recesses of the mind. Once this is done, they are ready for the second phase. The Judgment to be passed, it must be remarked, is not a juridical one. It is certainly not to be a Pharisaic one. Nor is it to remain theoretical. It is rather a reso-lute, imperiofis decision reached by all simultaneously,, or better still,, a practical judgment by the group that some-thing is to be done and done by them as a group, in the, solution of this problem. By uniting the data of their. observation with the motivation furnished by their zeal and-with the urgent need for their action, they concretize this zeal and channel their ~efforts into this one present prob-lem. Their convictions thus became principles of action, and it is this action that they discuss in the third and cli-mactic phase of the method.- 173 ALBERT S. FOLEY Everything is pointed toward this Action phase. But it is the most difficult and critical Of all. Here the group discusses what sp.ecific, definite, immediate steps are to be taken by each member, what precise lin~s of conquest to be ~ followed before their next meriting. Concrete resolutions are takeh. These are recorded to be checked up on next week., The prime psychological value of this group medita-tion is plain. In religious organizations and in religion classes, in retreats, sermons, missions and lectures, we have tried every method of force-feeding known to pedagogical science. We wonder at the sluggish,spiritual appetites of the students, even the more capable ones. This method fosters their self-activity. It lets them eat. They rise up from this spiritual board and go out to expend their ener-gies in action and exercise, and come back athirst and hun-gering for more. They find that it is not what is given them but what they get by their own efforts that.really satisfies and stimulates. The Observe, Judge, Act system may not produce .doctorate theses, but it is their own, their very own, not some~ pre-fabricated or pre-digested menu impersonally served them by outsiders. 5) The Liturgy1. The final few minutes of the mi~et-ing are devoted to an" appreciation of the currentliturgy. As a stimulus to their grou15 praying nothing helps more than active participation in Massas a cell. For this,, an understanding of the Church's.seasons and of the weekYs feasts is an indispensable aid. This should be linked up too withthe carrying out of their practical resolutions for specialized Catholic Action. What, therefore, should a religious do who wishes to make use of this technique in training a group of leaders-to-be? The Pope's program in regard to general Catholic Action applies with particular, force to this specialized 174 THE CELL TECHNIQUE form: Prayer, Study, Experimentation. Without prayer, the prime requisite, the other, two are doomed from the start. In lieu of special courses, such .as those urged by Plus XI and Cardinal Pacelli in a letter written by the pres-ent Holy Father to superiors of religious orders (March 12, 1936), religious may study the movement by making acquaintance with the books and groups referred to in this article and by following the leads they will give if con.- sulted. Finally, experimentation with groups °even in existing organizations (as is being done in the Sodalities in many places) can be carried on with no more friction than that caused by the retreat movement. Both. retreat and cell movements are for the training of an elite, both are indis-pensable to th~ future ,work of these lymphocytes, these cells for the restoration and upbuilding of the Mystica! Body.' Divine Providence and Religious Institutes In an article entitled ."Introduction to Franciscan Spirituality," published in Franciscan Studies for December, 1942, Fr. Philibert Ramstetter, O.F.M., rightly insists that the Church must be the special object of God's loving Providence, and that in particular the Religious Orders and Congregations com~ under this Provi-dence. "Nor should the multitude and diversity of Religious communities mak~ us pausg," adds Fr. Ramstetter. "The all-wise God has.a particular and exactly-defined task for every single one of them. Moreover, history makes it clear that each such Order and Congregation, at least partly because of its special work, has its own mor~ or less specialized way of sanctifying the men and women who come under its influence, In other words, by the Providence of God each,approved Order or Con-gregation becomes a distinct school of spiritualityby itself or finds it proper place within one already established, each school having its particularized ideal~ of the supernatural life given to the world by ~lesus Christ. "The variety of schools within God's Church does no~ imply that the essence or principles of Christian living ever chang~they are as constant as the mind of God. But it does mean that the Christian concept of religion is wide enough to embrace not only varying degrees of personal perfection but also different artirude~ towards the Christian life and, as a result, different ways of living it." 175 The Seal ot: Confession Edwin F. Healy, S.J. WHEN a Catholic goes to confession and tells the priest ~all the secret sins and defects of his life, he realizes that the knowledge of the faults which he is impart-ing to his confessor will remain jUStoaS hidden from others as though he had spoken to God alone. Many theologians used to assert that the knowledge of the sins confessed is possessed by the confessor only as God. As man, he knows nothing of them. Though many other theologians dis-agreed with this way of stating the case, all donceded that, since the confessor has received this knowledge as the repre-sentative of God, it is now beyond the scope of human rela-tions. The priest possesses it as incommunicable, knowl-edge which must be buried forever in the secret ~iaults of his memory. Since the earliest days of the Church all theologians have taught that the confessor must suffer anything, even the most horrible type of death, rather than violate his obli-gation of keeping secret all sacramental knowledge. The seal of confession binds in every imaginable set of circum.- ¯ ¯ ~stances. Even though a priest, by violating the seal, could prevent the outbreak of a prolonged, devastating, world-wide war, he would, nevertheless, still be bound to absolute secrecy. In other words, a confessor is never permitted to reveal knowledge guarded by the seal, no matter how great the good which such a revelation would effect. There are no exceptions to this 'rule. If even one exception were allowed, the faithful would not approach the Sacrament of Penance with the same freedom and confidence. Penitents in general, and especially hardened sinners, would entertain the fear that their sins might one day be revealed. By pre- 176 THE SI~,~L 01~ CONFESSION venting, such evil effects, .the excluding of any and every exception works to the common spiritual good of all Chris-ians arid greatly outweighs any accidental beneficial results which might follow in this or that particular case from the restelation of a sacramental confession. The seal of confession, then, is the obligation 9f abstaining fromall use of sacramental knowledge, if the use Of that knowledge would either betray the penitent or render him Suspect. Hence, the confessor is obliged to main-tain the strictest silence concerning all that he learns in the Sacrament of Penance, when the discussion of such matter would even remotely risk disclosing the .penitent .and his sin. The obligation of the seal requires even more than this. The priest must refrain from making use of anything learned in confession, if the use of such knowledge would in any .way whatsoever tend to the detriment of the Sacra-ment. The subject-matter of the seal consists, in general, of all sins, defects and everything else of a confidential nature manifested in a sacramental confessiofi.It includes all that the penitent rightly or wrongly confesses as s{n. All mor-tal sins,, then, even though they be notorious, and all venial sins, even the slightest, are matter of the-seal. But more than this. The subject-matter of the seal embraces all remarks and explanations made by the penitent with the intention of perfecting the ~self-accusation, whether or not the points mentioned are necessary or useful or wholly superfluous for the proper understanding of the case. If, then, the penitent reveals to the priest temptations which he has experienced or evil tendencies against which he must struggle, the confessor is obliged to keep this knowledge strictly to himself. The same is true with regard to the description of the circumstances in which the s~ns occurred. If; for example, a penitent mentions that the murder which 177 EI~W!N'F. HEALY he has committed took place at a certain gasoline station, or if he discloses the manner in which the murder was per-petrated, these bits of information also would be safe-guarded by the Seal. What is to be said of the physical or mental defects which, in one way or another, come to the attention of the confessor during the course of the confession? Natural deficiencies must be considered matter of the seal either if they are manifested in order to explain some sin or if they are secret defects. Even though these latter are not men-tioned by the penitent but are accidentally learned by the confessor, the priest must maintain sacramental secrecy in their regard. It is dear, then, that such traits as a tendency to avarice or anger or other secret moral, weaknesses are sub-ject- matter of the seal. Though th~ subject-matter of the seal is very extensive, there is, nevertheless, ' certain knowledge acquired in sacra-mental confession which does not fall under the seal. In this category belong Statements made clearly by way of digres-sion, which in no way per.tain tO the sins submitted to the Power of the Keys. An example of this is the remark:. ',Father, my new home is finished now. Will you bless it when you have time?" The knowledge thus imparted'is given extra-sacramentally. That one come~ to confession is of itself a public fact to which the confessor is a witness. Hence, it is not matter of theseal. The same is true regard-ing the !ength of time which a penitent remains in the con-fessional. If, however, a man approaches a priest in secret to go to confession, his coming to the Sacrament is not pub-licbut secret. Since knowledge of tl~is secret fact could easily give rise to suspicion of serious sin, it becomes matter of the seal. Also, if a man were to spend an unusually long time in the confessional, prudence would prompt the priest not to reveal this, for fear that it might lead others to sus- 178 THE S~L pect that this penitent had a large nUmberof sins to tell. Let~us suppose that a thief were to kneel at the feet 6f a priest and recount various sins, but with no in~entiofi of receiving the Sacrament ofPenance. He has placed himself in. these circumstances merely to have a .better opportunity for picking the pockets of this pious priest. In this case the confessor would in no wise be bound to sacramental secrecy, because the obligation 6f the seal arises only from a confes-sion which.is sincerely made with a view to receiving abso-lution. (Whe(her or' not the absolution is actual!y imparted makes no difference with regard to the obligation of the seal.) As long asthere is the intention, then, to . receive the Sacrament of. Penance, the obligation of the sea! ¯ is present in spite of the fact that ~he .penitent lacks~ the proper dispositions or the priest lacks faculties for hearing confessions. A sacramental confessi.on, therefore; and only a sacramental confession imposes the obligation of the seal. But, one may ask, what if a man were to go to a priest Who is vesting for Mass, and, in order to put an end to his wbrrying, explain certain severe tem. ptations which he has just experienced? Is this to be deemed sacramental confes-sion? It is sacrament~il on on:e condition:¯ namely, that the man desires the priest to give him absolution, in case he judges it necessary or advisable. If, on the other hand, a.per-son confesses his sins by letter to a priest who is in another town,the~re would be no sacramental secrecy involved. Why is this? The confession, in order to be sacramental, must be made to a priest who is actually present. What if one approached a priest and, with no intention at all of going to confession,, revealed some secret, prefacing his disclosure with the words: "Father, I am telling you this under the seal of. confession"? Would tiiis priest then be bound by the seal? No, he would not. But let us suppose thathe readily agreed to receive the communication under the 179 EDWIN F.' HEALY secrecy of confession. Even in this case he would not be held by the seal. The reason is dear. Since no sacramental confession is made, not even an incipient one, this secret can-not be protected by the seal of the Sacrament. x~rhat is required to constitute a transgression against the obligation of the seal? Obviously the seal is violated. when one reveals matter protected~ by sacramental secrecy and at the same time in some why designates the. penitentm supposing, of cours~e, that the latter has granted no explicit permission to disclose this knowledge. Such illicit revela-tion may b~ either direct or indirect. For direct violation there must be a clear manifestation both of matter of the seal and of the identity of the penitent concerned. If, for example, a priest were to make known the fact that John Jones committed a murder (and he is aware .of this.only from Jones' confession), he would undoubtedly.be guilty of a direct violation of the seal. But what if.that priest did not mention Jones by name, but simpler declared that the wealthiest man in this town (and Jones is known as such) ,committed a murder? This also would go directly counter to the seal. Or again, if that priest were to state that the first man who came to him to confession today confessed the crime of murder, and if his hearers knew., that Jones was ~.-that first pegitent, the seal would be violated directly. Not only revealing mortal sins but divulging even venial sins can constitute a direct violation of the seal. If, forexample, the confessor asserts that' James" Brown con-fessed a sin of lying or that he is guilty of serious sins or of m~nq venial sins, he is directly transgressing against the sacrdd 'obligation to secrecy. The sins need not be named specifically. . Up to this point we have treated only of the direct vio-lation of the seal. A violation is said to be indirect when causes the danger of manifesting the penitent and his sins or 180 THE SEAL OF (:ONFESSION at least of exciting suspicion in his regard. This danger may be created by what the confessor says or does or even by what he omits to do. A confessor would indirectly violate the seal, if he made known the penance which he imposed on a certain penitent, unless of course the penance were very light, for example, two Hail Marys. Provided that his way of acting could be observed by others, a confessor would sin against the obligation of the seal if, after confes-sion, he were to give the penitent a severe look or if he failed to treat him in as friendly a manner as he did before.- More.- over, a confessor violates the seal indirectly, if during the ' confession he argues with the penitent in a somewhat loud. voice, or if he repeats the sins confessed in a tone that risks revealing.the faults to others. In passing we may remark that eavesdroppers who try to hear what the penitent is saying in confession or those who kneel very close to the confessional in order to learn wha~ is going on sin against, the seal, even though they reveal to others nothing of what they manage to overhear. One thus listening to a-penitent's confession is causing the revelation of the penitent and of his sins to one who has no right to this knowledge, that is, to himself. This is a direct viola-tion of the seal. However, if one happens to be standing some distance from the confessional, he is not obliged to move away or to stop his ears, though he may accidentally overhear one who is confessing too loudly. (Nevertheless, whatever is thus overheard mustbe guarded under the seal. ) Let us now consider the seal in its wider interpretation. The seal, taken in this meaning, is violated indirectly when, on the one hand, there is no danger of either disclosing or exciting suspicion about the penitent and his sin, but, on the other hand, harm or displeasure to the penitent arises from the use of sacramental knowledge. In instituting the Sacra- 1'81 EDWIN F, HEALY ¯ ment of Penance~. Christ imposed the obligation of the seal on all. those who share in confessional kr~owledge. ¯ He did :.this in order to preclude the aversion towards the Sacrament which the lack of such security would occasibn in the hearts of the faithful. Christ desired that no Use be made ofcon-fessional knowledge which would cause injury to the Sacraz ment. In order to safeguard the observance of the seal in the strict sense, the Church forbids the confessor to employ sac- . ramental knowledge in a way that w.ould displease the peni-tent. Such :;n action of the priest, even though there were no danger of betraying tl~e penitent, would, nevertheless, violate the seal as it is understood in its .w, ider meaning. We mentioned above that the seal, in its broader inter-pretation, is violated ~hen "harm or displeasure to the peni-ten[ arises from the use of sacramental knowledge." What do we meanby, the words "harm or displeasure" ? We mean injury either in body, in soul, or in extern~l possessions. We mean whatever would redound to the dishonor or discredit of the penitent; whatever would inconvenience him or annoy, shame, or sadden him. We mean, in a word, what-ever would make the penitent even slightly regret his con-fession. Hence, the use of confessional knowledge which would cause any of these effects must be counted illicit.If such use were permissible, penitents would find the Sacra-ment of Penance less desirable and less easy to approach. ~:'hus they would be deterred, at least to some extent, from going to confession. They would not find in this Sacrament ~he freedom and the consolation which they may righ~tly ¯ expect. Would.not the use of sacramental knowledge which we brand as illicit become lawful if the penitent himself were unaware of the fact that he was being injured o~ legislated against because of what is known only through the Sacra-ment? Let us imagine, for example, that a particular peni- 182 tent isdeprived of some o~ce or that he is denied some privi-lege because through confession he is known tO be unworthy ~ of these. Is such use permissible, provided the penitent does not know and wili never learn that what he told'his confes-sor is thus being employed to his disadvantage? No, such use is never allowed. The penitent's ignorance of the fact that his confessor is thus using sacramental knowledge would in no way r~nder Such use licit. It is not necessary that the penitent hnow that knowledge ~btained in a sa~ra-mental confession is being employed to injure him. If a cer-tain use of sacramental knowledge would be displeasing to the penitent if it .were known, such use must be placed in the category of forbidden~actions. Let us suppose, for instance, tha~ a priest after confession, when alone with his penitent, shows, himself less congenial or notably more brusque towards the penitent. Though the penitent does notadvert to the fact that the confessor is acting thus because of what he heard in_confession, the priest sins agains~ the seal, taken in the wide sense. ~ The confessor must give no sigfi that he is conscious of what was mentioned in the Sacramentof Penance. He is: moreoyer, forbidden to speak to his penitent outside confes-sion of any ~in which the latter confessed. In this case, it is true, the reve~lation, of no secret would be involved, but such a way of acting would ordinaril~r be displeasing'to the faith-ful. Once the penitent has retired from the confessional, the sacramental judgment is at an end, and the priest in now' speaking to the penitent 'of what transpired during that judgment, is acting against the reverence and the liberty due the. Sacrament. One may readily see, then, that the sacra-mental seal binds more strictly than any other ty.pe of secret. Other secrets, unlike the sacramental seal, would not be vio-lated, if those who had the hidden knowledge in common were to discuss it a ~mong themselves. 183 At times, pe~nitents ~ppr0ach their confessor Outside con-fi~ ssion and ask him about the penance which he imposed on them, or about sbme bit Of advice which he gave, or about the gr~ivity of a certain sin which they confessed. Does the sealprevent the confessor .from answering these questions~? No, it does not, because by thd very fact that the penitent begins speaking of these matters he grants permission to the priest to talk about them with him. Ordinarily, however, his permission is limited to a discussion of the matter which the penitent has broached and may not be extended to all the sins confessed. Incidentally we may mention that it is possible for a penitent to sin by revealing, without a good reason, the advice, the penance, and so forth, given by the confessor, if such a revelation woul~l redound to the priest's discredit. Those who hear the penitent's comments do not know the reasons Which prompted the confessor to impart such advice or to impose so severe a penance, and the priest is powerless to speak in his own defense. The penitent, more-over, should be on his guard against revealing anything 6f what transpires during the confession, if that would lower the Sacrament in the esteem of others. May the confesson without the penitent's leave, men-tion to him during the course of a confession sins confessed on previous occasions? Yes, this may be done, provided there is a sufficient reason for calling these past sins to .the attention of the penitent. The priest may deem it advisable to refer to some sin of the past, ih order to become better acquainted with the state of this penitent's ~oul and so be able to direct him more effectively. Far from objecting to this, the penitent should be happy that his confessor is so solicitous about his advancement in the. spiritual life. More-over, even.when a penitent leaves the confessional but returns immediately, the confessor may discuss with him 184 both the sins just confessed and the sins of previous confes-sions. Some priests give a few words of advice after having imparted the absolution. This is permissible, bedause, though the Sacrament is completed, the sacramental judg-ment, morally speaking; still continues. The penitent may, of course, give the confessor leave to speak outside confession about certain sins submitted to the Power of the Keys, and if this is done, the confessor may freely discuss those sins. It is important to note that this permission, in order to be valid, must be granted by the penitent n. ot only'expressly but also with entire freedom. If the permission were to be extorted by threats or fear or importunate pleadings, it would be worthless, and the con-fessor who acted upon it would violate the seal. The same ¯ is true with regard to permission that is merely presumed or interpretative. In this matter such a permission must be counted as no permission at all. When there is question of any use of confessional knowl-edge which would render the Sacrament more difficult or irksome, that knowledge must be kept just as secretly as though it did not exist. However, besides the case in which ¯ the penite.nt's permission has been freely and unmistakably granted, there is another perfectly licit use of sacramental knowledge. In general, that use is licit which would in no wise deter the faithful from frequenting the Sacrament, even though such use were publicly announced as lawful. When would this~ requirement be verified? This condition would be fulfilled, if a certain use of sacramental knowl-edge were to involve neither the direct nor indirect viola-tion of the seal nor the slightest ~trace of displeasure to peni-tents in general. We may summarize in the following" way the scope of use which is lawful. The use of confessional knowledge is permissible: (1) within the limits of matters which belong 185 EDWIN F. HEALY exclusively to one's own conscience; (2) outside these lim-its, in external a~tions, provided it is certain that there is no danger at all of .revealing the penitent and his sin or Of displeasing him or of making the Sacrament in general less approachable. A confessor, therefore, is allowed to pray for a particular penitent who is known from confession to be gravely tempted. A priest may meditate on his penitents and their faults, in order to be able to advise them more per-fectly. Moreover, a confessor, who has learned through confessions which he has heard thaf certain games have fre-quently ~aused spiritual or temporal ruin, may allow him-self tO be guided by this knowledge in 'avoiding these forms of amusement. A priest may show greater kindness and consideration for a penitent who he knows from confession is severely afflicted, pro.vided of course the confessor's way of acting would not engender suspicion in the minds of observers. Finally, it is well to remember that, if a priest knows about a certain person's recent sins be~:ore he hea~:s his Confession, that individual's act of confessing those sins to this priest ~does not place the confessor's previous-knowledge under the seal. The previous knowledge was and still remains extra-sacramental. The confessor, how-ever, mu~t exercise great prudence in the use of such infor-mati6n. This, then, is the common teaching of theologians regarding the obligation of the seal of confession. ~lust as our divine Lord, "by the pardon of His loving mercy, entirely wipes away and quite forgets the sins which through human weakness we have committed," so the minister of the Sacrament of Penance ieverently guards, e~ven to the shedding of his blood, everything that is mani-fested to him in the secrecy of the confessional. 186 The Discussion on Spiritual Direction The Editors ~oLMOST a year "ago (July, 1942) we published an '~'~ editorial entitle~l Spiritual Direction b~/ the Ordinary Confessor. Our purpose was to stimulate construc-tive discussion of the important topic of spiritual direction. To aid in the discussion, we subsequently published articles On The Need of Direction, Cooperation with Direct(on, Manifestation of Conscience, and The Prudent Use of Con-fession Privileges. During the course of the discussion we received many communications, most of which were pub-lished, at least in digest form. We were unable to publish some letters, and from those published we had to tempora-rily omit certain 13oints. It is now time to make a survey .of the entire discussion. This survey will include not merely the published ma.terial, but the unpublished sugges-tions as well. The reading of the survey will not .entirely supplant the reading of the original articles and communications. The articles developed certain points thoroughly, whereas we can merely touch on them here. The communications cofitained such a variety of suggestions that it seemed impos-sibleto weave them all into one readable article; conse-quently we had to select what appeared to be the most .important. The communications also revealed certain pro-nounced differences of opinion. As we did not wish our survey to be a mere catalogue of such differences, we felt that we had to "take sides," at least to the extent of trying to give a balanced judgment. 187 THE EDITORS ~. Those who have followed the discussion on spiritual direction have no doubt noticed that it gravitated almost dfitirelyto the guidhnce of Sisters. One Brother master of novices sent an excelldnt communication; all the other let-ters were fr6m Sisters or from priests who appeared to be thinking almost exclusively in terms of the direction of Sis-ters. I,n preparing the survey we had to decide on our point of View: should we speak exclusively of the direction of Sisters, or should we keep the matter sufficie~ntly general to include everyone? .We decided to give the survey with Sis-ters principallyin mind; but .we think that religious men who are interested in the matter will find that almost every-thing said here is equally applicable to them. Meaning of Spiritual. Direction In our introductory editorial, We were thinking of spir-itual direction in terms of the definition given by Father Zimmermann in his Aszetil~ (p. 230): "Instruction and encouragemer~t~of individuals (italics ours) on the way of perfection." This definition brings out one element~of spiritual direction that ascetical theologians usually stress: namely, it is individual. This individual, or personal, quality of spiritual direc- ~t-ion excludes such. things as the Commandments of God; the precepts, counsels, and example of- our Lord; the laws of the Church; the constitutions .and rules of a religious institute. All these things may be called spiritual direction in the sense that their give us the plan of a perfect life; but they are .not direction in the technical sense or even in the" ord'.mary popular sense. For the same reason, spiritual reading books and community conferences, even though they help much to clarify our ideas of perfection and stimu-late us to desire progress, cannot be called spiritual direC-tion. 188 SURVEY ON SPIRITUAL DIRECTION In their communi~ati0ns many zealous priests have spoken of certain types of "planned instruction" in the confessional. In so far as these instructions are general and the same for all they do not substantially differ from com-munity exhortations. They lack the individual element of spiritual direction. This does not mean that they do not serve a good purpose. Some priests can use them and accomplish much good by them. They do give the peni-tents some generally helpful thoughts; they do remind the penitents that the priest's time is theirs; and they are often the means of breaking down a barrier of reserve and pre-paring ~he way for personal direction. Moreover, such general adm~,nitions; given by a confessor of a religious community, are frequently very helpful in that they enable. theindividual religious to get a good start (for example, in keeping silence better), because all have been urged to do the same thing. All this is negative. It may be summed up by saying that spiritual direction is not general, but" particular, indi-vidual, personal. Its purpose is to help an individual to attain to the degree of perfection to which God is calling him. It supposes, therefore, a knowledge .of.~ the individu-al's own problems and aspirations, of his external cir-cumstances and l'iis tal.ents,~ and of the way the Holy Spirit operates in his soul. In what does direction actually consist? Father Zim-mermann sums it up in two words, "instruction and encouragement." In themselves, tl'iese words are.not ade-quate to express all the functions, of the spiritual director, but they do indicate the two principal ways in which, according to circumstances, he is to exert his influence on his spiritual charge: namely, on the intellect (by instruction), and on the wilt and the emotions (by encouragement). As for his influence on the'intellect, the director's work 189 THE EDITORS may vary from the very active function of telling the indi-vidual what to do and how to do it to the almost passive function of simply approving or disapproving the plans made by the individual. He gives pointed moral and asceti-cal advice, he answers questions, and he corrects erroneous notions. In regard to the will and the emotions, the direc-tor not only encourages, but he consoles in time of sorrow, strengthens in time of weakness, tra.nquillizes in time of dis-tress, and restrains in time of imprudent ardor. In all .these functions, the director must have regard for what he judges to be the designs of God on the soul of the individual com-mitted to his care. ¯ Need ot: Direction Rather pr'onoun'ced differences of opinion wereexpressed in our articles and communications con'cerning the need of direction for religious. In fact, there seems to have been a ¯ great deal of confusion in the discussion of this .topic. Per-haps we can avoid this confusion by referring the subject as definitely as possible to our actual conditions. ~In actual life, most of us are ordinary earnest religious,. not mystics. Hence, we consider here the need of direction for the avera~ge religious. Again, in actual 'life fe~w of us are privileged to have directors with the rare supernatural insight of a St. Francis de Sales. It- would be idle specula-tion for us to consider the need of direction, having in mind a director to whom access would be almost, impossible. Hence, we consider here direction that is normally obtain-able. With the question thus brought within the scope of our ordinary lives, we think it reasonable to uphold this propo-sition: some direction is a practical necessity for the aver: age religious to make safe and constant progress in perfec-tion. This general rule admits of exceptions. God can 190 SURVEY ON SPIRITUAL DIRECTION accomplish wonders in the soul without the aid of a direc, tor, but normally God uses.the human means of direction. Also, the general rule applies in different ways to various individuals; the degree and l~ind of help needed, as well as the frequency with which it is needed, will vary greatly. Perhaps the relativity of the need of direction can be seen more dearly by referring back to the functions of the director. " Young religious, particularly novices, are likely to need a great deal of intellectual help. They are unac-custome. d to self-study, to making appropriate resolutions; to choosing useful subjects for the particular examen; and they need guidance in these :matters, lest they waste much time and effort. Ascetical, principles are still merely the: oretical principles to them, and they often need help to see how they apply practically to their own lives. But the dependence on a director for intellectual help should certainly decrease with .the years. Religious who have finished their training and have taken their final vows should be able to plan for themselves; and .their need of the spiritual director, in so far as intellectual help is concerned, should be mainly .for 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. Natu-ally, we make allowance here, even in the case of mature religious, for occasions when they face new problems or undergo special difficulties. They may need very detailed guidance on .such occasions; In regard to the need of the director's help for the will and the emotions, it is perhaps impossible to give a general rule. True, to a great extent progress in the religious life should develop emotional stability. Nevertheless, the prob-lem is largely an individual one, and quite unpredictable'. Age. does not fr~e us from such trials as discouragement, THE EDITORS loneliness, and. worr, y; indeed, age often accentuates Such trials. At various periods in our lives, most of us need sympathetic help or paternal correction lest we lose heart or' descend to low ideals. Where to Get Direction Granted the need of some direction, a question that pre-sents itself quite naturally is, "Where are we to get this direc-tion?" This question has already been answered, in so far as we can answer it, in previous issues of the REVIEW. What we have said can be capsuled into these three rules: (1) Get what you can from your superiors. (2) Among confes-sors, it isnormally preferable to get direction from the ordi-nary confessor, (3) If the ordinary confessor proves inade-quate, take advanta.ge of one or other privilege accorded by canon law. We suggest these three rules with deference to the special regulations or customs of particular institutes. Some insti-tutes provide a specially appointed spir.itual father; and the institute itself will indicate whether it is desirable that the spiritual father act as confessor or simply give extra-confessional direction. ¯ We have repeatedly mentioned the superior as a possible .source of spiritual direction, as did many of the published communications. -We think that this point calls for special emphasis, because it seems that one of the reactions to the Church's severe condemnation of obligatory manifestation of conscience has. been a swing to th~ opposite extreme, namely, that superiors are too rarely consulted even in mat-ters in which they are both qualified and willing to give advice. Either extreme is an eVil. The present ecclesiastical legislation safeguards what is of prime importance, the per-fect liberty of' the individual. Granted this liberty, much good can come to the superior, the subject, and to the family 192 SURVEY ON SPIRITUAL DIRECTION spirit of a community, from voluntary manifestation of conscience. A number of objections have been raised against insistent preference for the Ordinary confessor. Some¯ Sis-ters have pointed out that they have had almost as many ordina.ry confessors as they have lived years in religion; others have said that the ordinary is not interested, does not come on time, does not come regularly,, does not understand their life, and so forth. These are certainly practical diffi-cult. ies. They indicate cases in which a complaint might well 'be lodged with a competent authority, or in which. ifidividuals might profitably and justifiably avail them-selves of one or other of the confessional privileges given by canon law. But the dif[iculties do not detract from the wis-dom of the general rule. Many questions have be,en sent us concerning the advisability of direction by correspondence. ~Fhe general rule given by ascetical masters and, we think, confirmed by many distressing experiences, is that such direction should be either entirely discouraged or reduced to an absolute minimum. It is true that some priests have accomplished great things in this way, and that for some souls it is the only possible way of obtaining genuinely needed help. But it can hardly be approved as a normal practice. It tends t6 consume immense amounts of time, it seldom has the assur-ance of the strict privacy that intimate direction calls for, and of its very nature it is open to grave dangers of mis-understanding, both on the part of the director and on the part of~the directed. Only in rare instances is it a genuine apostolate. How to Get Direction The next logical question is: "How is one to get direc-tion?" This question has been asked often in the course Qf 193 THE EDITORS our discussion; and many bits of helpful advice have been scattered through the communications. The subject is too vast for complete development here. At best we can give only an outline, trying to incorporate the suggestions in some ready and readable form. It may be well to note that the outline will concern only confessidnal direction. ~ .We begin with three p.reliminary negatives. Don't maize "'direction" the principal purpose of gout confession. It is often said --- in fact, so often and by such reliable persons that there 'must be some truth in, it--that many religious do not know how to make a fruitful con-fession. Confession is a Sacrament. It produces its sacra-mental graces in,~ accordance witl~ the ~lisposition of the recipient. Essentially, this disposition is one of true con- .trit.ion; and perhaps the clearest sign of this cdntrition is a sincere purpose of amendment. All people, who confess ¯ frequently and have only small things to tell have p~actical difficulties on this score; there is always the danger that~ their confessions will be routine in the evil sense of this word: that is, they ~onfess with a very vague and indefinite purpose of amendment, with the:result that Penance plays a veiy slight part in .the efficacious bettering of their lives. Yet this is the principal purpose of frequent confession and it can be accomplished, even though the confessor "never gives advice. We have said that this is the first purpose of confession and in itself independent of the "spiritual direc'tion': aspect. We might add, however, that the two can be admirably combined. For instance, if the peniten~t were to tell the confessor: "Father, I want to make my confessions more fruitful, and I'd like your help in going-about it,'"this might be the beginning of the simplest yet sanest program Of spiritual direction possible for most religious. A second "don't" concerns prejudices: Don't be influ- 194 SURVEY ON SPIRITUAL DIRECTION enced b~i a prejudice against an~l '~onfessor. " TheSe preju-dices are manifold. For.instance ~ome religious think that the only one who can direct them is another religious; some think that all the good confessors belong to one religious o~der; some, on the contrary, believe that the most sy.mp~- thetic and h~lpful confessors are diocesan priests. We have l~eard/~11 opinions expressed, particularly those concerning confessors from religious orders. An honest judgment must label such opinions as prejudice. The actual facts are that good confessors can be found in fair proportions both among the religious and among the diocesan priests. Other prejudices concern individuals and arise from hearsay. This has been mentioned so frequently in the ~ommunications that it must be somewhat common, par, ticularly among Sisters. No ~onfessor should be judged by gossip; and as for the gossip itself, we feel that we could recommend many more profitable subjects of conversation. Even an unpleasant personal experience with a confes, sor should not be too readily interpreted in a derogatory fashion. One of the most difficult of all priestly works is the hearing of confessions.¯ The technique of doing it--if we may use such an expression--admits of constant improvement. The judgment concerning ask, the tone of voice see the penitent, he is whether the penitent confessor has to exercise exquisite such things as the precise question to to use, the advice to give. He cannot often unhble to judge from the voice is young or old; and at times he gets very little help from the penitent in the way of~clear and unequivocal statement. When troubles concerning other persons are mentioned, he knows that there is another side to the question, and he must give an answer that is fair to both sides. In view of such difficulties, it should not be surprising that a corifessor might occasionally make an unpleasant impression or even seem to misunderstand 195 THE EDITORS one's case. He is the minister of God; he is not God. A-final negative preparation for obtaining direction is this: .Don't expect too r~ucb froma confessor. In the com-munica. tions sent to the REVIEW, many priests expressed their opinion that the confessor should take the initiative and this in a very active way, such as, for example, asking definite questions: "Is there anything you wish to ask me?" "Can I help y.ou in any way?" and so forth. On the other hand, some priests have indicated that they do not approve of this method or at least they could not uie it. We feel justified in concluding that religious-would be unwise to expect such active initiative. Many may want it and feel that they could do better if the confessor would.make some such advance; but if they wait for. this they may never get spiritual direction. They have a right to expect the con= fessor to give help if they ask for it; also that the confessor will even give help spontaneously when something in the confession seems to call for it. These are the minimum essentials 'for all good confessqrs; but beyond these mini-mum essentials, there is a great diversity of practice. ~ ~ On the p6sitive side, the first, requisite for obtaining direction is to u~ant it. This implies a Sincere desire of progress and a willingness to do the hard work necessary for ~progress. One reason why" some confessors do not take the " initiative in this matter is that they know that many peni-ents would resent direction especially if it concerned the correction of certain inordinate attachments or humiliating faults. A second positive preparation for obtaining direction is to know what ~tou want. In other words, one should try to know oneself--one's ideals, talknts, temptations, faults, and so forth. Self-activity is necessary not merely for cooperation with direction but also as a preparation for it. In making the immediate preparation for confession, it 196 SURVEY ON SPIRITUAL DIRECTION helps much to say a prayer to the Holy Spirit, both foi one-self and for the confessor. This .is supernatural work or it is nothing. The whole purpose of it is to further the plans of God for individual souls; and, as we know, in God'~ ordinary prdvidence, He wants us to pray even for the things He is delighted to give us. The actual work of "breakifig the ice," especially with a new confessor or with one from whdm they have not pre-viously received spiritual guidance, is a serious problem for many religious. It really need not be a dread formality. Many helpful suggestions have been made in ohr various communications. One suggested ope.ning was: "Father, I should like to use my confessions as a means of making spiritual progress and of getting spiritual direction. Do you mind helping me?" Such an opening puts the priest "on the spot." If he doesn't wish to help, he must say so; and that means that he assumes the responsibility before God. He should not be hearing the confessions of religious. On the other hand, if he is willing to help, the initial difficulty of approach has been solved. Other suggested approaches were: "Father, will you please help me with my spiritual life? I have such and such ups and downs."--"I have trouble in the line of. "--"I j~ust fed the need of talking myself out."--"I know I need help, but I don't know Where to begin." The foregoing, or similar approaches, should be suffi- ¯ cient for any sympathetic priest. However, the mere fact that this initial contact has been made does not solve the entire problem. It may take some time for definite results to be produced; despite the willingness of both penitent and confessor. That is'one, reason why it is good, when pos-sible, for the penitent to have some definite plan to submit to the confessor. This plan need not be very ~omprehensive. Itmight begin with the simple attempt to make confession 197 THE EDITORS itself more fruitful; and from that it could grow out into the entire spiritual, life. Once a. begin.ning.has been made, the me~hod of carrying on the spiritual direction will have to be worked out by the confessor and penitent. In large communities the time element presents a real obstacle. How-ever, it is not insuperable. Very few penitents need direc-tion every week; a brief monthly consultation is generally sufficient. No one should resent it if the confessor were to suggest some method of spacing these monthly consulta-tions so that they would not all fall on the same day. Also, if both penit~ent and confessor understand that there is to be no beating about the bush, and if neither is offended by a certain directness of speech, much time can be saved. In his article on Cooperation with the Director, Father Coogan called attention to certain qualities that should characterize one who sincerely seeks direction. The first of these qualities, is humble candor. It is vain to ask for direc-tion if one does not wish t6 be honest, if one wishes .the director to know only One side of one's life. Along the same line, many correspondents have ~uggested that in con-fessing it is a good thing, even in regard to small faults, to give the confessor a more accurate picture of what has happened by indicating the circumstances and by confessing motives. Evidently such practices are not necessary for the corifession, but they are very helpful from the point of view of direction. It seems thai one obstacle to candor, particularly among Sisters, is an erroneous notion of charity and community loyalty. Many are under the .impression that the manifes-tation of certain difficulties regarding charity and obedience would be an unjustifiable reflection on the members of the community. This would be true if such things were recounted uselessly or if there were danger that the confessor would violate his obligation of secrecy. The danger on the 198 SURVEY (~N SPIRITUAL DIRECTION part of the confessor-is rarely preserit; hence, in ordinary circumstan, ces, the penitent may manifest everything that pertains to his own trials and faults. (Cf. Volume II, p. 141.) Father .Coogan also insisted strongly on docility. And rightly so; for it seems absurd to consult a spiritual director if one does not intend to follow his advice. However, ~this. spirit of docility does not necessarily involve blind obedi-ence, except in cases of severe trial, such as scruples, when one's own judgment is unbalanced. Normally, if one does not understand the meaning of the advice given, one should ask for further explanation rather tl~an try to follow.it irrationally. And if one ha's good reason to think that cer-tain advice would piove harmful or would not produce the desired results, one should mention this to the confessor. Such reasonable cooperation with direction is in perfect accord With humble docility. A. very practical aspect of confessional direction is the follow-up. Usually it is. better that the penitent take the ifiitiative in this. The confessor may be hesitant about referring to the past, lest he be talking to the wrong persbn. Some confessors have no di~culty in this respect, but others find it quite perplexing, even after they have heard the peni-tent's confession a number of times~ To avoid all risk,.the penitent should have a definite understanding .with the con-fessor. No one can give progressive direction without at least recognizing the case. Does it make for better cohfessional'direction if the con-fessor knows his penitents personally? Our communica-tions indicate that religibus are just like seculars in this mat-ter; some prefer to be recognized, others wish to remain unknown. In practice, this rule should .be observed: ant./ penitent who wishes the confessor to recognize him and to use his extra-confessional knowledge of him in giving direr- 199 THE EDITORS tion should make this quite clear and explicit to the cont:es: sot. Unless the penitent does this, the confessor is not likely to show any sign of recognition or take into account any of his personal extra-confessional knowledge of the penitent. , A final problem, especially practical among religioui in our country, concerns the changing of confessors. It often happens that one is just getting a good start or is going along quite nicely with one confessor,, when the religious himself is transferred or a new confessor is appointed. What is to be done? TWO extremes are to be avoided. One ~extreme is to think it necessary to give each new confessor a complete account of one's whole life history. This is surely going too far. Only in rare cases are these lengthy mani-festations really necessary for the confessor, and they are seldom helpful tc~ the penitent. On the other hand, it is not prudent to withhold all ¯ reference to the past from the confessor~ This is the other extreme. The new c6nfessor should be given a brief, but accurate, picture of thd penitent's main tendencies, and should be acquainted with the way in which, the former confessor was directing him. Without this minimum of information there is apt to be needless repetition and no real -progress. Concluding Remarks No doubt, much. remains, to be said about spiritual direction; but we think it best to close our discussion, at least fo'r .the present. Some readers may be under the impression that it is just like .many other discussions: much has been said, yet few definite conclusions have been drawn. Very likely such an impression is not v~thout foundation. Nevertheless, certainly some definite good has been accom~ plis~ed if interest has been stimulated and if some of the 200 SURVEY ON SPIRITUAL DIRECTION causes of misunderstanding and prejudice have been removed. Masters and mistresses of novices, can help to make this discussion fruitful if they see to it that their novices know hox¢ to get and cooperate with direction. Some may fihd the plan suggested by the Brbther master of novices (cf. I, p. 344) or some similar plan very useful. Superiors can ¯ help by seeing that the legitimate complaints of their sub-jects are lodged with the proper authorities and by .making it possible for their subjects to use the special privileges approved by the Church when this isnece.ssary. Some correspondents have told us that no real good can come from this discussion unless we can gdt the message to priests. This is a real difficulty, as we do not have a large number of priest subscribers. However, we know that the priest subscribers we have are interested in this project and that many of them have excellent opportunities to influence their fellow priests and seminarians. We feel sure that" they will help in preserving and propagating the useful points brought out in this discussion. PRAYERS FOR TIME OF WAR Father James Kleist, S.J. of St. Louis University, has composed a little booklet entitled The Great Prayer Noto--in time o[ War. The booklet contains a transla-tion of the Ordinary of the Mass, and translations of the proper parts of the Mass for the Twentieth Sunday after Pentecost, the Mass in Time of War, and the Mass. for Peace. To these, Father Kleist has added some special Collects relating to Divine Providence, and some ~.'ery appropriate comments and reflections. The translation of the Collects is that by Sister M. Gonzaga Haessly, O.S.U., in her Rhetoric in the Sunda~t Collects o~ the Roman Missal (Ursuline College, Cleveland, Ohio: 1938). All thd translations in the booklet are very readable and seem to us to be especially meaningful. The booklet is published by The Queen's Work, 3742 West Pine Blvd., St.Louis, Mo. Price: ten cents a copy. 201 Decisions I-Ioly . ee April .9, 1943: The Sacred Penitentiary issued a decree by which His Holiness, Pope Pius XII, grants a partial indulgence of 300 days, and a plenary indulgence to be gained once a month under the.usual conditions, for the recitation of the following prayer: :'Most Holy Trinity we adore Thee and through Mary offer Thee our petition. Grant to all unity in the faith and ,courage to profess it unwaveringly." April 9, 1943: The Sacred Congregation of Rites reintroduced the cause of ~anonization of Blessed Rose-Philippine Duchesne, of the Society of the Sacred Heart, who was beatified in 1940. This means that new favors considered true miracles have been obtained through her intercession since hei beatification, and have ~been submitted to.the Sacred Congregation of Rites. March 29, 1943: His Holiness, Pope Pius XII wrote a letter to tl~e ¯ president of the A'ssociation of Italian Youth to mark the seventieth anniversary of this Association. !n this letter His Holiness recom-mended reciprocal social concord between all rfiembers of the.associa-tion "to whateeer class or condition 6.f life they may belong; whether they ~e manual laborers or in intellectual employment, whether they be of humble families or of illustrious families and wealthy, let them love one another with Christian love as brothers." While recommending love of country, Pope Pius XII emphasized" the duty of Christians "to embrace the universal human family in the divine love of 2esus Christ, whhtever be their descent or race." tually," His Holiness stated, "love of fatherIand does not exclude or nullify the fraternal community of all peopleL nor does the mutual bond between ~11 men lessen.the love due to one's native land." December 19, 1942: The Sacred Penitentiary issued a decree in ~vhi~h'!t made. known that His Holiness,. Pope Pius XII, has granted a.plenary indulgence to persons in any city or in any other place in time of air raids, who, being contrite of heart, make a true act of love of .God, . and, being sorry for their sins, recite in any language "'2esu miserere mei" ("Jesus, have mercy on me"). The ordinary condi-tion of Confession and Communion is dispensed with; perfect con-trition is necessary and Sufficient. The indulgence may be gainedonly in time of an actual air rhid. 202 Book/ ev ews MORAL GUIDANCE. By the Reverend Edwin F. Healy, S.J.: .S.T.D., Mag. Agg. Pp. xli nL- 351. (Teacher's Manual supplied.) Loyola University Press, Chicago, 1942; $2.00. Father Healy's book c~ontains the essentials of what is ordinarily termed "the first section of Moral Theology." Two preliminary chapters explain the more important general principles of ethics and Christian morality. Subseque~at chapters treat of each of -The Ten Commandments; the Laws of Fast and Abstinence; Forbidden Books; the Duties of 3udges, Lawyers, .Doctors, Nurses, Business-men, and Public Officers. Each chapter contains topics for discussion, practical cases to be solved, and a bibliography. The Teacher's Man-ual offers the teacher plenty of material for the discussions (which generally go beyond' the text) and sound solutions to the cases. The experienced teacher could probably improve on the bibliography. Moral Guidance is primarily a.text for college students who have had general and special ethics. The author's purpose is to make the student more conscious of Christian standards of morality and to enable him to solve the practical moral problems 9f everyday life. In this reviewer's opinion, the book could be taught profitably even to those who.have not had ethics. It would also make a good study club text. Finally, and most important in so far as our readers are con-cerned, it would be a real blessing if a course like this, supplemented by an explanation of the moral obligations pertaining to the Sacraments," were made a standard part of the training of all non-clerical religious, ~ men and women. May God speed the day!~G. KELLY, S.,J. THE PATH OF HUMILITY. By the author of "Spiritual Progress, etc. Pp. 292. The Newman Book Shop, Westminster, Md., 1942. $2.00. This is an anonymous reprint of a widely appreciated treatise on humility by the great French spiritual director, Canon Beaudenom." who died in 19~ 6. Although the book takes the form of a series of meditations, grouped into five weeks, it lends itself, at least, in parts, to straight spiiitual reading, mainly on account of its crisp, li~,ely style. However," allowances must be made for some Gallic exuber-ance, particularly in the prayers. The author presents a rather thor-ough treatment of the virtue of humility, from both the natural and 203 BOOK REVIEWS supernatural points of view. He expresses sdund doctrine, displays a good deal of psychological insight, but could improve considerably in orderliness of presentation. He does not remain merely ifi the abst~ract, but shows how-humility was practised by our Lord, His Blessed Mother, and the saints. He also tells in a practical way how to make humility the basis of one's spiritua~l life and how to focus the ge:neral and particular examens of conscience upon it. All in a11, it is one of the best treatises on humility in English. The Newman Book Shop is doing priests and religious a real servic~ by reprinting this classic ~nd others out of print for some time. To have reedi~ed and modernized them would have been still more ~c.ceptable.--,A. KL^AS, S.3. ST"CHARLES BORROMEO. By the Most Reverend Ceser, Orsenlgo. Trenslated by 'the Reverend Rudolph Kraus, Ph.D., S.T.D. Pp. 340. ¯ B. Herder Book Co., St. Louis, 194:~. $4.00. The literature on St. Charles is extensive. The present work, however is not just "another biography." Seldom are a book's "credentials of such worth. Though presented to English readers (the translation is excellent) in 1943 for the first time, it has been valued as a classic in European countries for many years. Father Agostino Ge-melli, O.F.M.; in the pieface, tells us that "this biography . . . was first published~between 1908 and 1910, appearing at regular times in a.monthly review . . . Monsignor Achille Ratti was the director of this review for twer~ty-six months when he was~Prefect of the Am-brosian Library. One of his chief collaborators in the monthly in-stallments'of this biography was Father Cesare Orsenigo, then engaged in the care of souls in one of the ~most. distinguished city parishes. Monsignor Ratti became Pope Plus XI. Father Orsenigo became Apostolic Nuncio to Germany." That such collaboration on the part of Milanese ecclesiastics, scholars working just where Borromean documents abounded, and giving evidence in their subsequent lives of the profound manner in which they had been influenced and i.nspired by their familiarity with St. Charles--that such collaboration should result in a work of special value, we could confidently expect. That such h~s, in fact, been the result, the serious reader will admit. The book does not make easy reading. The author has ~acrificed whatever would serve only to capture the reader's attention: the -"human interest" tduches that¯ season the usual popular biography 204 BOOK' REVIEWS are not to ArchbishopOrsenigo's taste un'le~s they definitely h;ive more thah entertainment value. The life of the saint is presented, for'the most part, not in chronological order of events, but~as a regrouping of "the rich biographical material topically, into,cl~apters that are dis-tin'ct and complete p!ctures." Each chapter is a study rather than a narrative, and demands attentiv~ reading. Of course, St. Charles led a highly dramatic life, especially from the time of his elevation to the position of Cardinal Secretary of State at the age of twenty-two until his death as the saintly Archbishop of Milan twenty-four years later. But Orsenigo's concern is chiefly with wha~ that life meant for the Church and for the reformation of Christian life. The saint's example is set forth for all Christians, but especially for bishdps and priests-- and it is to this" group of readers that the book. is .specially recom-mended. Religious will find it full of inspiration, and many chapters of particular interest to religiods are admirably suited to community reading. A cover-to-dover reading of the book, however, is hardly advisable as a community project.--C. DEMUTH, S.,I. THE KING;S ADVOCATE. By Simone de Noaillat-Ponvert. Translated from the French by Mary Golden Donnelly. Pp. 260. The Bruce Pub-lishing Company, Milwaukee, 1942. $2.7S. The Feast of Christ the King takes on a new meaning when.one reads the life story of the remarkable Martha de Noaillat, who, as Cardinal Laurenti writes, "worked more than all others" to make t!~at feast a reality. Little was known outside France of her zealous. apostol!c Work until Simone de Noaillat, her sister-in-law, gave the world an intimate picture of this heroic and dauntless woman who overcame all obstacles to achieve her dream. Possessed of'keen intelligence, striking personality, and intense supernatural energy, Mine. de Noaillat early in life underwent, a severe trial in h~r repeated failure to sustain her health in the religious life. When iorced to return home, she found solace in a vigorous lay apostolate of charitieS, teaching, and lectures. During the persecution of the religious orders she assumed a leading r'ole in'a patriotic league of French women whose purpose was to arouse Cath-o! ics to defend their cause. But she discovered her true life work in the "Society of the Reign," which she made vibrate with life when she saw in it the possibility of promoting the establis~hmeni of a feast in honor of Christ the King. In company w~th her husband,'George 205 BOOK REVIEWS de Noaillat, Martha pleaded with bishops, cardinals, and popes until she persuaded them of the urgency of the cause she was championing. Once success had crowned her work, her joy was complete. She did not long survive the first dehbration of the Feast of Christ the King, which she attended in Rome. The biogr.apher has given many details~of Martha's life that reveal her thoroughly human side as well as her spiritual stature: her family concerns, her travels, her notes, her work during the War. There is a little stiffness.or formality in the account of Martha's life up to the time when her sister-in-law came to know her pdrsonally. Then, too, her sanctity is given such an "ivory tower" cast that one is scarcely prepared for her marriage when it comes. But once the biographer knows her as a member of her own family, the. narrative is excellent. The translator succeeds rather well for the most part in turning the original French into smooth, natural English. This book should prove especially interesting as reading in the refectory. --FRANKLIN MURRAY, S.J. JESUS AND I. Revlseci Leaflet Edition. By the Reverend Aloyslus J. Heeg, S.J. Pp. 216. The Queen's Work, SI'. Louis, 1942. I set-- $.50: 3--$1.00: 25--~-' $7.50: 100---$25.00; 1000--$200.00. The main feature of this new leaflet edition is the ificorporation of the First Communion Catechism prepared from The Revised Edi-tion- of The Baltimore Catechism. The entire text of the latter is given and is used in conjunction with Father Heeg's text, with questions and games throughout. Each lesson contains essential features of Father Heeg's well-recognized system: l) an outline picture to be colored and which is used as a focal point for teaching a particular lesson: 2) the game of "What is left out?" consisting of the very psychological method of questioning called "fill.ins"; and 3) a set of further questions which again review the child's knowledge of Father Heeg's text and the" Revised Baltimore, Use.of this booklet has "already giyen many teachers of children convincing evidence and confidence that the author is a master child-psychologist and a teacher of teachers. The text mhy be used as a correspondence course (its original pur-pose), for homework, workbooks, tests, or as a guide to the" proper method of teaching the essentials of the catechism, the meaning of the prayers and the life of Christ.---A. LEVET, S.J. 206 BOOK REVIEWS THE LARKS OF UMBRIA. By Alber~ Paul Sch|mberg. Pp. 237. The Bruce Publishing Company, Miwaukee, i942. $2.75. ~With a-storyteller'.s approach, the author sets forth a vivid nar-rative that is meant to catch the reader's attention by its freshness and dramatic effect. In this way, the tale of the little poor man ,is told again, and we see Francis of Assisi and his first companions brought' to life as. they live and a3reach the things of the Gospel, new and old. Like the larks of Umbria, Francis's much admired friends, the mir~ores sing of God and God's creation, a spectacle to men and angels in their flight to God. Thus, unlike pedantic and laborious studies which have cast .introspective gloom over the story of the earl~r Franciscans,. .this book is an ad hoc attempt to interpret in the spirit of the Fioretti, the. single-mindedness of a man who startled the contemporary world by the way he saw eye to eye with God. Many of the old legends are repealed, but there is no mistaking them for historical fact, and the author is to be highly commended for his clever animation of the dead bones of history by the infusion of .simple and lifelike tales that breathe the spirit of the Poverello. In keeping with an idyllic love story, the author has set himself to a much higher task than a repetition of well-known facts, and those who want to see the sunshine of God in their saints should find satis-faction in this artistic portrayal. Readers of this book will find the illustrations in a class of their own, and will be able to choose further reading on the subject from the appended English bibliography. --F. 3". MALECEK, S.,J. THE BETTER LIFE.The True Meaning of Terfiar;sm. By the Reverend Kil;an J. Hennrlch, O.F.M.Cap. Pp. x-~-326. Joseph F. Wagner, Inc., NewYork, 1942. $2.50. The whole inner splendor, the. excellence of Tertiarism must b~ derived from its purpose. All Third Orders Secular aim at one thing: to assist seculars, non-religious, in keeping inviolate their Baptismal promises. Tertiarism, therefore, appears as more excellent, as more appealing when seen, not in its historical or juridical aspects, but in its theology. Since Tertiarism was devised to insure the fruitfulness of B~p-tism, it is intimately connected with all the means of grace. Its the-ology, then, must be enunciated in the function of the Sacraments. Such, briefly, is the outlook taken by the author of The Better Life, 207 Book REVIEW~ His development takes the following fo~m: a section of the book is devoted to the task of showing how the Tertiary Rule is related to each Sacrament. Baptism, for example, is compared to the Third Order ritual for investment. Baptism initiates a soul into the Church: investment introduces one into an Order of penance. Promises to love God and shun the works of Satan are exacted in both rituals. Perti-nent quotations from the Tertiary Rule show h6w minute obliga-tions assumed, by Third Order member~ are really means of avoiding the effects of the capital sins. All the Sacraments are treated in this way. In addition to these sections, which constitute the body of book, there are two additional chapters and two appendices: "Making Tertiarism Known," "A Postscript to Religious," "Tertiarism in General," "Tertiarism and Catholic Action." The book will appeal most to Tertiary directors and those' already familiar with Third Orderqife. Too much previous knowl-edge of Tertiarism is presumed by the author to warrant the judgment that the general reader would find the book helpful. ~T. C. DONOHUE, S.J., FOR HEAVEN'S SAKE. By the Reverend Gerald T. Brennan. Pp. 126. The Bruce Publishing Company, Milwaukee, 1942. $1.75. Children from six to sixty love a story. Story telling is admit-tedly the most ancient of-arts and it was going on before the time of Homer. All great literature is but story telling. The Divine Teacher, 2esus Christ, in His infinite wisdom deemed it His most potent weapon in His teaching. His' stories remain unsurpassed masterpieces. In For Heaven's Sake, Father Brennan again wafts us to Angel City and spins tales of irresistible vividness and appeal; he tells true stories, outlandish stories, fairy stories, legendary stories, old stories, new stories and any other kind you can think of with an unerring instinct forthe right details.-He uses familiar names like Father Duffy, Knute Rock~ae, Aberdeen Angus, and unearths ear-catching ones, like Peewee the Frpg, Smir the Devil, and White Cloud, which of themselves will enthrall the youngster. But this book is more than stories. It contains 35.effective ser-monettes, "Little Talks for Little Folks." Each story is a point of departure for.Father Brennan's inimitable treatment df topics for mod-ern children; he solves their problems, and indicates their duties by 208 BOOK REVIEWS imiking them ~ee, l~ear, and feel the cl~ara~te~ of :his ~ stories. He stresses the Heaven of For Heaoen's Sake. A conveniefit index list~ the wide range of topics. 'This little book will be found practical and delightful by priests, Sisters, parents, children and anybody. ~A. LEVET, S.J. WE WISH TO SEE JESUS. By Paul L. Blakely,~ S.J. Pp. xi -1- 144. The America Press, New York, 1942. $2.00. "The hour will come when the last sands of our life are running out. Happy shall we be if we have spent those moments we call life with our eyes fixed., on God. In that hour we shall see Him." Since concluding his reflections on the last'Sunday after Pentecost ~with these wor
The Mercury February, 1902 R. ST. Cl.AIK POFFENBARGER. J. F. NEWMAN. MISS ANNIE M. SWARTZ. CURTIS E. COOK. E. C. RUBY. A. B. RICHARD. THE GETTYSBURG MERCURY The Literary Journal of Pennsylvania College Entered at the Postoffice at Gettysburg as second-class matter VOL. X GETTYSBURG, PA., FEBRUARY, 1902 No. 8 TABLE OF CONTENTS My Heart, Be Not Dismayed 241 Significance of the Insignificant 242 Hasty Judgments 248 His Two Girls 249 Wit That Wounds and Wit That Cheers 250 The Most Interesting Man That I Have Known 252 Editorials 257 The Record of a Notable Year 259 Causes of the Decline of Poetry 260 The Crowning Event 262 Money 265 The Gains and Losses from a Territorial Division of Labor 270 Exchanges 273 Book Reviews 275 MY HEART, BE NOT DISMAYED [TRANSLATION FROM HEINE] E. C. R., '02. Oh my heart, do not be in dismay, But bear thou thy destiny. New Spring will give back to thee, What the Winter has taken away. How much unto thee is remaining! How pretty the world, indeed! My heart, in love may'st thou feed, On all that to thee may be pleasing. ■ The tongue is prone to lose the way, Not so the pen, for in a letter We have not better things to say, But surely say them better. —EMBRSON. 242 THE GETTYSBURG MERCURY i SIGNIFICANCE OF THE INSIGNIFICANT HERBERT FINCH, '98. " T F anyone should write the history of decisive loves that have * materially influenced the world in all its subsequent stages it would be an astonishing history." This is the observation of Sir Robert Palgrave in his "History of Normandy and England." The thought is striking. Because it calls attention to those little happenings, which we have all seen, yet have never taken the time to trace out in their true bearing. The significance of the insignificant. It is the operation of the principle, not a particular example, or instance of its operation to which we would call attention. A principle operating not only in the "amiable feelings" but every1 where and at all times. The play of what seems to be mere chance in the physical world, as well as in that more subtle sphere, the sphere of life and conduct. It is a common observation that the precise forms which mat-ter takes is determined by the accidents of location, environment, and the multitude of its disturbances; likewise that the most care-fully arranged plans of conscious conduct are defeated in the ex-ecution by the unforseen and unexpected contingency which shapes things to its own ends, not to our plans. This is the truth that gives the "little falls of fate," as we call them, a new setting, and brings out their real significance. A significance which is simply startling. We need not fancy that this is the first time in the ages that the gleams of this open fact have beeu seen under the dust and tangle of affairs. If you so fancy, take up your Roman and Greek mythologies, the Iliad, the Odyssey, and the Aeneid, and read again. The votive horse to Minerva—a ruse of a wily Greek—was the fertile source of calamities and adventures enough to form the subject of the tragedies and epics of Greek and Roman literature. And I doubt not is the inspiration of three-fourths of the imaginative literature since. That strategy of Sinon, fatally believed, ended a siege of ten years, and ac-complished what arms, bloodshed and the heroism of demigods could not. That deception succeeded where the wisdom of Nestor failed, and his maturest plans were mocked by a skillful lie. All this is the thrilling development of a contest for the I THE GETTYSBURG MERCURY 243 prize of beauty, so insignificant in itself and so foolish. Yet it set Aeneas on his wanderings ; it founded the Roman State; and to that State the world owes most of that which is of value in religion, politics, law, art, and literature. It was only a pebble thrown in the water by a careless hand, but that pebble is the beginning of circles of influence, gliding quickly the one after the other, and spreading till the face of the vast sea is transformed by the turmoil. The shifting fortunes of war and peace, the rise and fall of nations, and the uncertainty of individual achievement were facts with which these men saw that they had to deal, and life became the more intensely interesting to them thereby. Our science is not so ingenious as that of the Greek's. We are not always ready to give as definite a reason for each thing that happens, as they. The storm that rages and dashes the boats against the rocks is not necessarily the divine wrath wreak-ing vengeance for some act of impiety or neglect. Cassandra's wisdom of foresight and prophecy may be the innate quality of a naturally gifted mind, and not the gifts of a divine lover. He who goes through the battle unhurt may never have heard of the invulnerable mail of Vulcan. We do not expect to find some personalty or agency so imme-diately behind every act. It belongs to the child age to imper-sonate the forces and materials about them. Yet, who will deny that there is a great truth at the heart of this childlike simplicity? "Alice and little Dot are sisters, and very fond of each other. So' when Alice went away over the great sea, Dot was very sad and restless and went about, looking in all the corners as if she could find Alice in them. At last she came and said, 'Is Alice gone over the great deep sea ?' Yes, she has gone over the great, deep sea, but she will comeback again some day. Some water poured out in a basin was standing on a chair nearby. Dot ran to it, and got up on a chair, and dashed her hands through the water again and again ; and cried, 'Oh, deep, deep sea ! send little Allie back to me.' " There's a dear little heathen for you. The whole heart of Greek mythology is in that prayer. And how natural and beautiful it all seems. Yes, before the modern nations of Europe and America were born, the paradox of the vast influence of little things was ap-" parent to the ancient peoples. And the fact of the matter is, we ■ I ■ -'■ I I ■ 244 THE GETTYSBURG MERCURY cannot escape seeing this paradox if we will but open our eyes to what is every moment going on about us. The little crystal of snow embodies the laws and forces of the universe to the mind that can see it. The filthy mud under his feet has wonderful possibilities in it to the mind of the seer. "When left to itself this mass of mind will cease its anarchy and competition, and will be mud no longer. The clay in it will whiten and crystalize and harden into a beautiful gem, to gather and concentrate the azure blue of the sun's rays, and you call it a sapphire. The sand will gather in rows, wash off its soot, and look real nice and clean. Then if you will just leave it to itself for a little while, it will crystalize into that beautiful drop of the aurora, called opal. The soot under the same law of co-operation loses its blackness, and obtains in exchange the power of reflect-ing all the rays of the sun at once in the most vivid rays any solid can shoot. This we call a diamond. And what is left of the mud ? A drop of water. If you wish it will become a dew-drop, glistening like orient pearl on your favorite flower. Yet, if you insist it will crystalize into a star." And for the ounce of slime—by a single accident—the accident of rest, we have a sap-phire, an opal, and a diamond set in the midst of a star of snow. The mud in the foot-path will always be mud. Why? Be-cause it was placed in a bad environment. An environment in which there is an eternal broil among the members. By a differ-ent chance and a nobler fate, the sand, the clay, the soot, andthe water, in rest and co-operation, reach their true destiny in the opal, the sapphire, the diamond, and the crystal of snow. But the importance of this truth, which we shall call the "significance of the insignificant" is of far greater moment and in-terest in the influence on life, character and conduct; and es-pecially the direction given by it to the great movements of life, which we call history. A great historian begins a chapter on a famous battle by say-ing, "Arietta's pretty feet twinkling in the brook made her the mother of William the Conqueror. Had she not thus fascinated Duke Robert of Normandy, Harold would not have fallen at Hastings. No Anglo-Norman Dynasty could have arisen, no British Empire;" and we may bring it still nearer to our own hearts and say, no English speaking America. What is brought out in this statement? Only the play of ac- THE GETTYSBURG MERCURY 245 cident, the effects of which we saw in the mud and the gems. But the idea has gained a new significance, because its objects are no longer stones, but men and women. To state that the quality of blood which flows in the veins of the great English peoples, was determined by the chance view of a peasant girl's pretty feet, dangling from the bank of a brook, or "twinkling in the water," looks like an impious burlesque of serious history. A play of the imagination for effect only. A dramatic situation to set events in a bolder relief. It is none of these, but the statement of a great and eternal truth. "There is no great and no small To the Soul that maketh all." 14fe, with all that word means, is changed by just such chance occurrences. Eed off in a new direction, reaching a different goal, changed eternally by an act, which, at the time, was a mat-ter of indifference. Life is comparable to a busy highway, with opeu doors all along its course. Entering one of these doors quite accidentally one day—only for rest and refreshment—an idea, a purpose, sprang to your mind ; that purpose did not rest till it became an act; the act has long since become a habit ; that habit is a part of your character. You will pardon the digression if I ask the nature of that habit; whether it sets in your character like a beautiful jewel. Is it a jewel beautiful and priceless, of which you are proud ? Does it blend in color and symmetry with the other gems into something exquisitely lovely and precious ? Or is it a coal needing only the torch to destroy it and the others as well? Oh, the power for weal or woe in the little things of life ; in the indifferent thought, word and deed. And what is the testimony of History ? What does its per-spective show to be the turning point in great national and world crises? Some trifling circumstance, the miscarriage of a message, the choice of the wrong path ! These are the small hinges on which turn the immense doors that open into destiny. When the racial domination of Europe and America was the issue of a contest between Carthage and Rome ; and the question of oriental superstition and sloth, or Christian hope and industry was being decided in that questionable balance-war ; it is awful to trace the fortune of a single mission on which hung the decision of the momentous contest. ■■ w 246 THE GETTYSBURG MERCURY Hannibal, the prince of generals has carried his arms from the deserts of Africa, over the steep and frozen Alps into the very-heart of Italy. He has not only maintained them there on his own resources, but has won a series of magnificent victories : the battles of Trebia, Thrasymene and Cannae. Rome is reduced to extreme exhaustion and desperation. The flower of her sons has fallen in battle, her treasure is spent, her fields are unsown, her commerce is destroyed. And with all this sacrifice, nothing has been accomplished against her born enemy, the eldest of the "lion's brood." Can you imagine her dismay then, and the terrible realness of the danger, when Hasdrubal, the second of the "lion's brood," a general scarcely inferior to his great brother, appears in Italy with an army of veteran soldiers, trained in the wars of Spain ? The brothers are now within two hundred miles of each other. Should they succeed in forming a juncture of their forces, a terri-ble fate awaits Rome. The necessity of acting in concert with the other Carthaginian army, in the South, is evident. Hasdrubal therefore sends a message to Hannibal, announcing his line of march, and the place where they would unite their armies, to wheel round on Rome. The message traveled in safety the greater part of the distance to Hannibal's camp ; but when near the goal, fell into the hands of a detachment of Roman soldiers, and Hasdrubal's letter, detail-ing the plans of the campaign, was laid, not in his brother's hands, but in the hands of the enemy. The victory so nearly won! a hairsbreadth ! Three thousand miles traveled in safety, only one more to go, then to fall in the hands of the enemy ! Through the failure of a messenger boy to deliver his message, the plans, the toils, the travels of years dashed to the ground ! It is tremendous. Yet, when we look down the vista of the years from our van-tage ground, and see the beneficence of the accident, we marvel not at Hannibal's defeat, but that such beneficence should ap-parently be left to the hazard of a messenger to accomplish its mission. We marvel that so small a thing as a letter discovered on the person of a spy, should be the means for wresting the dominion of the Western World from the Phoenician, and of giv-ing it to one "better fitted to receive and consolidate the civiliza-tion of Greece ; by its laws and institutions to bind together bar- MPHW|Ni«TOWJA**rr THE GETTYSBURG MERCURY 247 barians of every race and language into an organized Empire ; and to prepare them, when that Empire is dissolved, to become the free members of the commonwealth of Christian Europe and America." No less striking is the turn of events, when all Europe was convulsed by the ambitions of the modern Hannibal, when institutions and governments were crushed under the colossal stride of him who aspired to the throne of all Europe, and came dangerously near achieving his aspiration. When neither arms nor bloodshed, coalitions, nor council, nor even his island fastness, could tame the restless spirit of Napoleon. The lying words of a peasant boy to a French General, "Go this way and not that," decided Waterloo and Napoleon's fate. The fall of Napoleon, but the liberation of Europe, is in that sentence of the peasant lad. Grouchy was expected and Bliicher came up. Destiny has its turn in the road. A rustic lad is the mouthpiece, or sign-board, if you choose. "The throne of the universe was looked for and St. Helena's islet-prison loomed up !" These are a few instances in which we see the significance of little things, the insignificant, and the way they become the hinges on which the great changes in nature, individual destiny, and the world movements are made to turn. And when we think what these contingencies entail—injury of body and dis-tempers of mind, their influence on charac ter and destiny, the way they make for war and peace—weak and helpless in the face of these uncertainties, we cry in the words of Tennyson : " Are God and Nature then at strife, That Nature lends such evil dreams ? So careful of the type she seems, So careless of the single life ; " That I, considering everywhere Her secret meaning in her deeds, And finding that of fifty seeds She often brings but one to bear, " I falter where I firmly trod, And falling with my weight of cares Upon the great world's altar-stairs That slope through darkness up to God, " I stretch lame hands of faith, and grope, And gather dust and chaff, and call To what I feel is Lord of all, And faintly trustithe larger hope. " 248 THE GETTYSBURG MERCURY MASTY JUDGMENTS M. R. HAMPSHER, '04. TVTEBSTER defines a judgment as an act of the mind in com- w paring ideas or examining facts to ascertain the truth. We easily perceive that there can be different methods by which the mind ascertains the truth : by a careful study of the facts, or by a superficial view of them. We also know that a hasty decision is sometimes made necessary by the attendant circumstances ; for instance, in the case of a man in imminent danger of death. But, since hasty judgments are formed on the spur of the moment and without due deliberation, they are usually inaccurate or incorrect and are productive of more harm than good. The evil^effect of hasty judgments may be considered in three aspects : social, in-tellectual and moral. It seems somewhat irrational to make the statement that hasty judgments are an evil in society. Yet they have created discord and confusion in social life. They have been the means of sep-arating good friends; for many times have persons made state-ments concerning the character of their friends which they would not have made after some reflection, and friends have often fallen into controversy over a matter which careful consideration could settle immediately. How careful, then, one should be in express-ing his judgment, in order that he may not cut asunder the bond of friendship ! Again, the hasty distribution of justice is often the cause of discord in government. A rash judgment of a law court creates confusion and establishes unlawful precedents ; and, therefore, national and international relations should be the object of care-fully weighed judgments. All treaties, agreements, etc., should be examined in every detail ; for a single mistake often plunges both nations into a dispute more bitter than before. It is very important then, to take time to consider the question under dis-cussion, before one expresses his judgment of it. The Schley Court of Inquiry furnishes us a good illustration of this statement. Review its proceedings, its investigation of de-tails, one by one, and contemplate the effect, if the inquiry had been conducted in any other way. The intellectual phase of this evil presents itself in the injury to the mind of the man who indulges in it. He becomes careless THE GETTYSBURG MERCURY 249 in his habits of thinking; his reasoning power is weakened and his will is under the influence of other men. He gradually grows narrow-minded, and the amount of knowledge he receives is ma-terially lessened. His whole intellectual growth is retarded much more than if he had formed the habit of investigating things and finding their true meaning. If in no other way, however, hasty judgments are morally wrong, both towards God and man. Ever since the great teacher gave the command "Judge not, lest ye be judged," this truth has been evident. We wrong our fellowmau by misjudging the intention of his deeds. Almost all the slanders and gossip that help to injure a man's reputation arise from hasty judgments of his actions. All past history teaches us that such judgment is a moral injury to our neighbor. But we wrong our God, also, when we do not investigate his teachings, and when we pass hasty judgments on certain doctrines and beliefs. Infidelity, the greatest foe to Christianity, wins the most of its adherents through their own hasty and impulsive judgment. The evil of hasty decisions, therefore, is very great, socially, intellectually, and morally. And we should exert our utmost efforts to overcome the habit in ourselves, and to form the habit of expressing our opinion only after a long and careful judgment. HIS TWO GIRLS THE GIRI, HE WANTED. She must be fair as summer skies, With cheeks of crimson gloam, And the light that lies in her starry eyes, Outshine the twinkling- dome. Her lips like roseate bowers must coat The pearly gates of song, And the notes that float from her liquid throat, Must match an angel's tongue. Her locks like silken mist must fall Adown their Albion steep, Her dainty ears smile out through all, Like atolls of the deep. i She must be crowned with fortune's gold, Lead on the social row, Her graces must the blending hold, Of heaven's ethereal bow. I I■ I i 250 THE GETTYSBURG MERCURY Her heart, whene'er it leaves its cage To wing- love's fragrant air, Must find in mine its foliage, And nestling, warble there. THE GIRL HE GOT. She is deaf as Egypt's mummied kings, And blind as tawny owls, No song her dry tongue ever sings, No smiles erase her scowls. Her nose stands out, a parrot beak, Her ears they are no pair, Her toothless mouth is sadly weak, And fiery is her hair. Of gold she has no single grain, Of sense no fool's estate. No power has she o'er hearts to reign, Can neither love nor hate. You wonder how it happened thus, 111 fortune's quick decline, I'll tell you friends, the damsel was A comic valentine. —J. B. BAKER. WIT THAT WOUNDS AND WIT THAT CHEERS MAY T. GARLACH, '04. '"PRUE wit, that subtle "flavor of the mind," is just what man *■ needs to bring him out of himself, and add the zest and spice and relish to the life that is apt to be dull and prosy, if taken too seriously. It is, indeed, "the salt" that makes life palatable and keeps it from being stale, flat and unsatisfying. Wit is just the ingredient needed to give the proper seasoning of mirth, cheerfulness and lightness to a life that would otherwise be heavy and sad. But, like every other good thing, wit can be and often is, abused. It is too often used as a lash to wound and hurt and torture. Its cruel scorn and withering contempt are blighting in their effects, and its underlying impulse of hatred and malice makes it doubly disagreeable and hurtful. In this capacity wit is a dangerous weapon. Sydney Smith says: "When wit is combined with sense and information, when softened by benevolence and restrained by THE GETTYSBURG MERCURY 251 principle ; when it is in the hands of a man who can use it and despise it, who can be witty and something more than witty, who loves justice, good nature, morality and religion ten thousand times more that wit—wit is then a beautiful and de-lightful part of our nature. Genuine and innocent wit like this is surely the flavor of the mind." And herein lies the secret of true wit. The keen delicate thought that is quick to detect the hidden or absurd connections between remote ideas; the wit that shows the old idea in a new and entirely different light, that creates only pleasant surprise and goodnatured laughter, is truly the wit that charms and cheers. The gentle humor, which is without hostility to anything or anybody, stimulates and amuses by its sprightly life and spicy repartee. Its brightness in making old thoughts new, its keen-ness in criticising without giving offence, its sparkle and flash in illuminating and making sunshine, all minister to man's innate love of fun and laughter and happiness. The irresistible humor that can point out the imperfections and peculiarities of men and at the same time appeal to their sense of the ludicrous, is indeed a boon to over-sensitive mankind. We have examples of this delightful wit in Shakespeare, Dickens, Irving, Lowell and Holmes. Of these each wrote in his own peculiar style, sometimes criticising with sharp sarcasm the follies and frailties of mankind; sometimes delightfully humorous, simply witty in a good-natured way. Their apt power of attributing to their fictitious characters such faults and im-perfections as the reader recognizes to be his own, and their sharp yet ludicrous criticism of these same failings, has a tendency toward good, for while men laugh and are amused, they will yet try to remedy the weaknesses thus pointed out, and which they feel to be their own. On the other hand stands the wit that wounds. Here sarcasm and ridicule hold full sway, and are adepts in the art of wound-ing, while irony stalks, sometimes unattended, sometimes hand in hand with these, its co-workers of pain. Malicious, biting sarcasm puts the knife into its victims heart and twists it, and laughs with fiendish glee. Cruel, relentless ridicule uses the lash of derision, and flays its subject in full sight of the heartless, mocking crowd. Irony, with veiled hatred, hurls its "boome-rang which goes in a different direction from that which it is I 252 THE GETTYSBURG MERCURY thrown, and does not strike the one at whom it is seemingly aimed." Truly, in all the world, there are no surer implements for wounding than these three qualities of wit. There is, however, just one field in which their cruelty may serve to good purpose, and that is where they attack the pre-teutions and follies and faults of maukind in general. Here their stinging, biting humor may rouse men to a sense of their weakness, and stimulate them to better action. Considered in its best sense wit is invaluable, since it not only tends toward reforming the manners and customs of the times, and correcting the faults of mankind; but also, by its brightness, sharpness and sparkle brings man out of his prosy self and gives him room for laughter, which, although it is "considered a weakness in the composition of human nature, still it breaks the gloom that is apt to damp the spirits of man, by gleams of mirth, and therefore he should take care not to grow too old for laugh-ter." " Laugh, and the world laughs with you, Weep, and you weep alone. This sad old earth must borrow its mirth, It has trouble enough of its own. " *$&> THE MOST INTERESTING MAN THAT I HAVE KNOWN F. L., '04. '"THREE miles southeast of the town ofW , along the line of ■*■ the H. & B. railroad, a high ridge rises almost precipi-tously from the flood plain of the little Antietam. This ridge, higher than any part of the surrounding country, extends in an unbroken line for mile after mile in a southern direction. Twenty feet above the level of the stream, at the end where the ridge takes its abrupt rise, yawns a black cavern almost large enough for a man to enter without stooping. A short distance within, this passage opens into a large room twenty feet high and forty in width. This subterranean passage, like the ridge in which it lies, extends for mile after mile and has never been explored to the end. Almost directly in front of the mouth of this cave, and on a lower plane, stands (or rather stood, for lam now writing what a boy often years heard and saw) a neat cottage built of limestone. Well do I remember the ivy clinging to its walls, its neatly kept THE GETTYSBURG MERCURY 2S3 little lawn with boxwood-bordered walks, and farther on the gar-den where flourished the grandma wonders of the olden time. At the rear of the house was the orchard in a beautifully level, green meadow extending back to the creek and away from the foot of the ridge to a point where a railroad bridge spans the creek. Follow this creek two hundred yards in a northeastern direc-tion, look across a narrow meadow and you see a large farm house, likewise of stone. Here for two brief years, happy, happy days all of them, they now seem, lived my younger brother and I, the privileged sons of an industrious farmer. Those days, with their marvelous experiences, their soul thrills, I shall never for-get. We were at an age when our young souls were just open-ing to nature's wonders, when stories of adventure had a won-drous charm, when from the few books we had read life was ap-pearing superbly grand and beautiful, when imaginations were most active, and when in the overpowering feeling of some moments we tried to blend into one comprehensive whole all we knew of the past, the marvelous wonders of the present, and the vaguely comprehended aspirations for the future, and in such times how the soul did pant and leap and swell till we were more than earth or sky or sea. We had read Scottish Chiefs, Pilgrim's Progress, Robinson Crusoe, and a Child's History of the United States, full of Indian stories. The sorrows, the struggles, the sufferings, the triumphs of the chief characters of these books were made our own, and any strange phase of nature would present one or another to us. How unbearable was the steady, persistent croak, croak of the frogs down by the big spring pool on an April evening, or the chirp, chirp of those nameless crea-tures in the thicket beyond ! Why was it that those sounds so rasped on my soul and filled me with such shuddering ? One summer evening our mother strolled with us along the bank of that ever murmuring Antietam. I dipped my bare feet in the water, a little duck swam by alone, and all at once I was afraid and urged an immediate return across the meadow to the house. What was it that made me afraid, and why do I remember that? And I remember how the moonlight used to come down on the fog along the creek between our house and the high ridge oppo-site. What that put into my soul I cannot describe nor will I ever forget. And so the nights were strange, weird, mysterious,something 1 254 THE GETTYSBURG MERCURY of another world. But the days how different, how rich, how full! That shallow stream was our Mississippi, that bit of thicket the endless forest, the timid rabbit, the fleet deer. With bows and arrows of our own handicraft we hunted him, or climbed the hills and stormed the fortresses of Scotland. Following down that bit of forest we met with all the adventures of Crusoe on his island, or skirmished with Indians hidden behind trees and stumps. Our wanderings in this direction brought us to the rail-road, and beyond we saw the stone cottage. But little we knew of it yet. In May, 1889, came the memorable Johnstown flood. Our little stream was swollen beyond its banks, and all night long it surged, and groaned, and roared down by the bridge. When the waters subsided, it was found that the bridge had been weakened and a new one was ordered built in itsstead. The workmen came, and many an afternoon we watched them digging out for the foundation, and swinging the ponderous stones in place. But more than this we saw. Below the bridge, the flood had cut away the left bank of the stream, and the water had overflowed the orchard meadow, carrying away the top soil and leaving the surface covered with sandstones. Here we saw an old man at work day after day, carrying the stones from his meadow and with them building a high new bank for the creek. We gradually made his acquaintance, and, children-like, gave proof of our de-sire to be friends by helping him in his work. The physical appearance of the man had caught our eyes at the very first. Still tall and broad-shouldered, though now some-what stooped, he gave evidence of having been a powerful man in his day. He was quite active for his age, being then as he told us in his ninety-first year. He had personal recollections of three wars, being a boy in 1812, and having served as a private in the Mexican war and as a corporal in the Civil war. This was enough to make him a hero in our sight. So we visited him from day to day. He took us with him to the cottage sometimes, and we learned that its only other inmate was a spinster daughter, who seemed nearly as old as himself. Sometimes we sat with him in the shade, back of the house by the little spring, whose waters we drank from a cocoanut shell. At such times what conversations we had ! For us he was an oracle. What questions we asked him about his life and experi- THE GETTYSBURG MERCURY 255 ences, about this spring, that stream, that hill, about the Indians who once drank where we did then, about the thousand other things which the imaginations of boys of that age will suggest! He answered us with all patience. In fact he seemed to enjoy our prattle. For us life lay beyond with all its sunshine and promise. It was an ideal world and we longed for a fuller knowl-edge of it. For him life was a thing of the past. He had with-drawn from the interests and conflicts of the world. So neither he nor we were in the great whirl of life, and though we were at its opposite barriers, still we felt that we stood on common ground. He certainly felt this, or why would he have chatted with us so long and so pleasantly ? The memories of his own life were streaming down to him across the years, some sad, some happy, and so he strove to have us know what was good and noble and brave in life. In our simple way, he made us feel the great basal principles of manliness. The man, the time, the circumstances were so blended that those lessons can never pass from my memory. Once or twice we climbed the hill together to the great dark cave. On a smooth stone at its entrance were cut the names with dates of its earliest visitors. One I remember was 1775. That carried us back to the Revolution when, as we thought, all men were good and brave. The Indian legends counected with the cave had come down through the earliest settlers in that com-munity to our old friend as a boy, and now he related them to us. How we wondered at their strangeness ! How our hearts leaped as he told of the brave deeds of war performed there by the forest children. How we listened with bated breath as he told us how the pale faces had been tortured in this place. But he did not frighten us. He tempered the stories to our years, and made us rejoice in the better times in which we lived. Still, I remember, how we stood one quiet afternoon in October at the mouth of that cave. We looked down at the trees scattered along the stream and in the bit of woods yonder. The sun, just one hour high, was touching their drapery into gold, and flashing from the rip-ples in the creek. Then all my soul welled up in me. Life was offering such grand possibilities, and I was longing for the time to take advantage of its opportunities. And turning to the old man, whose face was turned pensively toward the sinking sun, I felt that somehow he was causing these impulses in me. 256 THE GETTYSBURG MERCURY One evening in November we went with our father to spend an hour with this friend by his fireside. It was one of those stormy, blustering days heralding the advent of winter, and this evening a wood fire blazed on the hearth as the custom was in that house. He and father talked on various subjects for a time. The fire gradually died down, suffusing a soft mild light through the room. His interest began to flag in matters of neighborhood concern, his face took on a more sweetly pensive expression, and he looked at brother and me sitting at his feet in a manner that was all tenderness. Then he told us of other happenings spent around that hearth in the long ago, and, for the first time, of the two little boys long since lost, whose places we seemed to be filling that night, and of the mother whose headstone we hadseen in the burying ground on the next farm. Finally he ceased, the fire burned lower still, but no one dared speak, for we felt that the place was sacred with the presence of the long-departed. At length we rose to go, and "goodnight" was said in a reverent hush. As we crossed the meadow path, what thoughts came into my mind ! How strange life seemed ! What is death ? Why do some live so long, and others die so early ? These are scattered reminiscences of a man intensely interest-ing to me then, and one whom I shall never forget. What makes him so interesting and so long remembered ? I cannottell unless it be because he came into my life at such an impressionable time, bringing the very things which keen perceptions and an active imagination were ready to lay hold of. \ DVICE is a good thing, but it will always be something of a **■ nuisance until the givers of it accept responsibility for the bad as readily as they take credit for the good. —Saturday Evening Post. Christian faith is a grand cathedral, with divinely pictured windows. Standing without you see no glory, nor can possibly imagine any; standing within, every ray of light reveals a harmony of unspeakable splendors. —Ha-wthorne, THE GETTYSBURG MERCURY Entered at the PosioJJlce at Gettysburg as second-class matter Voi,. X GETTYSBURG, PA., FEBRUARY, 1902 No. 8 E. C. RUBY, '02, Editor-in- Chief R. ST. CUAIR POFFENBARGER,' 02, Business Manager J. F. NEWMAN, '02, Exchange Editor Advisory Board TROF. J. A. HIMES, A. M., LIT. D. PROF. G. D. STAHLEY, M. D. PROF. J. W. RICHARD, D. D. Assistant Business Manager CURTIS E. COOK, '03 Assistant Editors Miss ANNIE M. SWARTZ, '02 A. B. RICHARD, '02 Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price. One Dollar a year in advance; single copies Fifteen Cents. Notice to discontinue sending- the MERCURY to any address must be accompanied by all arrearages. Students, Professors, and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Business Manager. Articles for publication should be addressed to the Editor. Address THE GETTYSBURG MERCURY, GETTYSBURG, PA. EDITORIALS "VVTITH this issue of the Mercury we complete its tenth volume " and shift the duties and responsibilities belonging to the publishing and editing of the same upon the shoulders of our successors. We would bespeak for them a successful year. The journal is in excellent condition financially, and, as far as we were able, we tried to maintain its literary position. There is plenty of room for improvement and no doubt we shall see some of this improvement before another year shall have passed by. Among the first of these improvements which we are sure the editorial staff will heartily favor ought to be a greater liberality on the part of the student body in furnishing material for the journal. This step could not help but encourage the staff iu making other improvements. That this suggestion may not be in vain is the wish of the retiring staff. "Heaven helps those who help themselves," is an old proverb, truer than most proverbs are. No race, no nation, no tribe has ever been civilized by the mere outside application of ■ I■ ■ Im 258 THE GETTYSBURG MERCURY the forms of civilized life. No amount of philanthropy has done more than make a miserable loafer of the American Indian, who seems less capable than most other races of taking into his soul the minor virtues of Christian culture. And so no man has ever risen to eminence except by his own efforts, while too many have fallen short of greatness, or of what is better, usefulness, merely by the superabundance of means at their command. " The right man in the right place" is not such an accident as most good-natured people suppose, but the legitimate result of perseverance, energy of purpose, patience, courage, and self-control, applied in the proper direction, or, indeed, in any direction, one might say; for the man who has these qualities is pretty sure to work himself out of the woods somewhere. It is not the man who cries lustily to Hercules that gets out of the mire, but he who puts his shoulder to the wheel and does not fear to soil his Sunday clothes—in fact, perhaps, has no Sunday clothes. RESOLUTIONS BY PHILO SOCIETY. "Death touched him and he slept." The merciful angel of death has taken from Philo society a much esteemed member, Paul Cover ; therefore be it Resolved, That, as in him we have lost a most faithful member, our devotion to the society may be strengthened by his example. That we emulate his modest disposition and gentlemanly character. That we as a society express our appreciation of his life and services by extending to the bereaved family our sincere sym-pathy. That a copy of these resolutions be recorded on the minutes of the society and published in the college and town papers. HAROLD S. L,EWARS, FRANK LAYMAN, WILBUR H. FLECK, Committee. RESOLUTIONS OF RESPECT BY THE CLASS. WHEREAS, It has pleased Almighty God in his infinite wis-dom to call from our midst to his home on high, Paul Homer THE GETTYSBURG MERCURY 259 Cover, whom we have always regarded with the utmost esteem as a classmate and student. Therefore, at a meeting of the class of '05, Pennsylvania Col-lege, January 7, 1902, be it unanimously Resolved, That by the will of God one of the most worthy members of our class has been removed, whom we always knew as being upright and noble in character, faithful in his studies and Christian duties, whose pleasant disposition gained for him many friends during his short career at college ; and also Resolved, Although our class has been saddened by the un-timely death of a fellow-student at the beginning of our college course, we humbly submit to the will of God, believing that he in his mysterious ways doth all things well ; be it further Resolved, That we extend our heartfelt sympathies to the af-flicted family, and that we implore God's blessing upon them in their dark hour of trouble, and also Resolved, That a copy of these resolutions be sent to the sor-rowing family, and to the college journals and town papers. CHARLES W. HEATHCOTE, HARRY R. RICE, BENDER Z. CASHMAN, Committee. THE RECORD OF A NOTABLE YEAR TNTJRING the year just closed the two greatest nations of the *~* world changed rulers. Queen Victoria died at 6:30 P. M., January 22, and the Prince of Wales became king, with the title of Edward VII. On the sixth of September Leon Czolgosz twice shot President William McKinley, and the victim lingered until 2:15 o'clock, Saturday morning, September 14. The afternoon of the same day Vice-President Theodore Roosevelt took the oath of office. The Ameer of Afghanistan died on October 3, and five other deaths notable in the politics of the world were those of Ex- President Benjamin Harrison on March 13 ; Hoshi Toru, Japa-nese statesman, assassinated June 21 ; Prince von Hohenlohe, who died on July 6 ; Signor Crispi on August 11, and L,i Hung Chang on November 6. The war in South Africa dragged along at an expense to the British of millions a week. So far the cost is about a billion dol- I I 260 THE GETTYSBURG MERCURY lars, and the English losses in men have been about 20,000. In the Philippines Aguinaldo was captured by the brilliant Funston, and the effort was made to inaugurate civil government in the islands, but the pacification is by no means complete, and the year ended with fears of a general uprising, and with a message from General Chaffee that he would need all his 60,000 soldiers for twelve months or more to come. Matters improved in Cuba, and a President will be elected on the twenty-fourth of February next. The Powers withdrew from China and the Court began its return to Peking. In our national affairs important progress was made. The re-apportionment based on the census of 1900 increased the mem-bership of the House of Representatives to 386. The army can-teen was abolished. The centennial anniversary of the elevation of John Marshall to the head of the Supreme Court was celebrated. The count of the electoral votes gave McKinley and Roosevelt 292 each, Bryan and Stevenson 155 each. The most important de-cision of the Supreme Court concerned our relations with our new possessions. By narrow majorities it was held that the Constitu-tion follows the flag, subject to the action and regulation of Con-gress. This led to special legislation for Porto Rico and for the Philippines. President Roosevelt urged reciprocity with Cuba. The various reciprocity treaties which have been hanging fire for more than a year are still unacted upon. The Pan-American Congress in the City of Mexico was a social success and a politi-cal failure. The great international fact of the year was the Hay- Pauucefote treaty, by which Great Britain allowed to this country the right to go ahead and build the Isthmian canal. The treaty was ratified by an overwhelming vote. —Saturday Eve?ii?ig Post. CAUSES OF THE DECLINE OF POETRY JOHN A. MAUGHT, '04. TN the treatment of this subject it may be well first to state what •*■ I believe poetry to be, and especially poetry such as this subject requires. True poetry is the concrete and artistic ex-pression of the human mind in emotional and rhythmeticai language. If all verse, which bases its right to be called poetry merely upon its rhythm and rhyme, should be adjudged as such, my THE GETTYSBURG MERCURY 261 conviction that poetry is upon the decline could not exist, since, at the present time there is nolack of attempts at poetizing, which accomplish only what is least essential in poetry, namely rhyme. Poetry as it shall be considered here is that lofty and sublime language which carries with it universal truth and convictions. The cause for the decline of poetry may be classified under four heads, ist. The present manner of living. 2nd. The absence of an inspiring cause. 3rd. The literature of a nation is first made manifest in poetry and for that reason less attention is given to poetry after prose is introduced. 4th. The present preference of brevity and clearness to beauty and style. First, I shall try to show what is meant by the present manner of living. The growing inclination to mass in cities and towns is disadvantageous to poetic thought and passion, for what pro-duction of any consequence, either of poetry or of prose, was ever composed amid the unceasing noise and bustle of a city ? Poetic passion to materialize most needs quiet and repose. Again, men are engaged in too persistent a chase after wealth to allow themselves to be inspired either by the beauties of nature or by the embellishments of daily life. In time past, dating from the founding of Rome to the dis-covery of America, men were content with sufficient wealth to comfortably maintain life, whereas to-day opulence is apparently the highest ambition. Has a true poet ever lived who was avaricious? The absence of an inspiring cause shall next be considered. In order to produce poetry the soul must for the time being have reached that state of exultation, that state of freedom from self-consciousness, which is most beautifully por-trayed in the following quotation from Tennyson : "I started once, or seemed to start, in pain, Resolved on noble things, and strove to speak As when a great thought strikes along the brain And flushes all the cheek. " Into this mood the poet must always pass before he can write a truly poetic line. But in order that this mood may exist must there not be first a cause ? Paradise Lost, that famous epic of Milton, would never have been written had it not been for the English Revolution. If Dante had not been banished from Florence by the relentless Charles of Valois his memory would never have been perpetuated by the Inferno. We now come to I wMiiMiwiiMfflinn 262 THE GETTYSBURG MERCURY the third head. Since the literature of a nation is first manifested through poetry, as the language grows older its style changes from that of a purely poetic strain to a more matter-of-fact way of expression. The literature of France was first introduced by the Trouleadours and Trouviurs, the poets of Southern and Northern France. But after fifty years prose began to share the literature with poetry and from that period dates the preference for prose in France. And so it has been in the case of the literature of ancient Greece and Rome, Arabia, China, Germany, and of other nations needless to mention. The fourth and last reason now confronts us—the now prevalent preference of brevity and clearness to beauty and style. In this the 20th century a composition accurate in detail and replete with poetic sentiment is not desired nor is it greatly appreciated. This lack of preference for lofty composition may be attributed to two causes. 1st. The great popularity of the newspaper. 2nd. In this age of activity men have not time to read a detailed and difficultly comprehended article when a clearer and more concise style may be had. And in conclusion, I may say that as the world advances in years, poetry, like a time-worn structure, shall eventually pass into oblivion. THE CROWNING EVENT CHARLES W. HEATHCOTE, 'OS. 'THE crowning event or turning point comes earlier or later in *■ every man's life. Will he be ready to meet it as did Christ? Or will he succumb to his baser passions as did Mohammed ? A man's morals is one of the essential things which lead up to the crowning event. There have been very many men who have gained power in various countries ; but their morals have been very base. Too often the morals are overlooked. It is a shame that such a man who has gained power is considered to be smart, the people therefore overlook his morals. He must have the stamp of honesty and purity in his face. Benedict Arnold, the traitor, had no stamp of honesty about him. Suppose Arnold had been allowed to go on with his schemings, he would have succeeded. Then the weak minded would have apologized for him and said, "Oh, suppose he was dishonest and tricky, he suc-ceeded." Strong will power and moral courage is needed not to 1 THE GETTYSBURG MERCURY 263 succumb to the weaker passions. The theorists tell us that Christianity is good to keep up the nation in morals. The people themselves are required to do this by having strong will power and not yielding to dishonest passions. For a man to succeed in life it is essential that he should have a stable character. Character is not formed in a day. It is formed day by day as we grow. The crown of life is character. Charac-ter is nature in the highest form. There is no use to ape it. True, a young man in forming his character does meet with obstacles, temptations and discouragements ; but with a strong will power he can overcome them- Each battle will make him stronger. He will be able to develop a character without suspicion or reproach. A character that will be an example for others. When the turn-ing point does come he will be ready to meet the storm calmly. Energy is the secret of success. Energy exerted in the proper sphere becomes a second nature or habit. Mr. James, in his Psychology, says, "Let no youth have any anxiety about the up-shot of his education, whatever the line of it may be. If he keep faithfully busy each hour of the day, he may safely leave the final result to itself." Be full of enthusiasm and ardour in whatever you may under-take to do. 'Are you in earnest ? Seize this very minute ; What you can do, or dream you can, begin it! Boldness has genius, power, magic, in it ! Only engage and the mind grows heated ; Begin it, and the work will be completed.' The one thing mankind mostly desires is action of some kind, something which has life in it; and the more mankind receives, the more their pleasure and satisfaction. For a number of men are dull and weary. Think out some rich thought and commu-nicate it to mankind. We are born to communicate ourselves to our fellow mortals. Above all let there be no delay in beginning, no more dreaming. The value ofself confidence is also necessary in going on toward the crowning event. Many a young student has failed because he lacked tenacity and persistency. They decide that luck or fate is against them, and that it is of no use to try further. Outside of character itself, there is no loss so great as that of self-confi-dence ; for when this is gone, there is nothing to build upon. It 264 THE GETTYSBURG MERCURY is impossible for a man to stand erect without a backbone, es-pecially when he has much weight to carry. Nothing can keep a man down when he has grit and determination. Self confidence makes men gods, whose wills must be obeyed. The victor who wins life's battles wears the air of a conqueror. His manner, gait, and voice show that he is a conqueror. It is vivifying. It makes the weaker assume a stronger role of self-confidence. The crowning event came to Christ's life when he was tempted by Satan. As a man he met the temptations. His morals, pure-ness of life, character, determination and self-confidence had so implanted themselves in his life, that he was able to meet the storm calmly. At that moment he flung the power of the world from him. Mohammed on the other hand after the "Heigira" found that he had the balance of power in his hand. This was the turning point of his life. Previous to the "Heigira" he was content to preach his religion peaceably ; now he determined to spread it with fire and sword. Mohammed was willing to suc-cumb to his baser passions, to satisfy his own selfish desires at the cost of Arabia. Christ did not forget his mission on earth. Therefore the pureness of his life shines out. The crowning event generally comes to a college man after he has graduated from college. Then is when he must make his de-cision. How quickly an undecided, vascillating man communi-cates his uncertainty and vascillation to those about him. Every-one who comes in contact with him, unless he is well poised, catches the disease ; it is as contagious as small-pox. Everything about him drags, the whole atmosphere is loaded with indecision. A young man as he starts out on life's journey should always keep his ideal in sight. He starts out fresh from college, his mind charged with fine ideals and expectations. He is not out long before his lofty sentiments give way to the pursuit of wealth or position. If one will only read, for a few moments each day, one of the great masterpieces of literature, he will be able to keep his ideal before him. The more Christ is patterned as an ideal the more that ideal will be able to be realized. To live an ideal life is to associate with pure and noble souls. The potent personality of our divine Master draws us to follow him as an ideal. Christ believed in an ideal life and strove to in-culcate that ideal in man. A man's ideal is his guiding star. All those who struggle are able to reach their ideal. THE GETTYSBURG MERCURY 265 As to failure the less we think of it, the better. In thinking of failure, men lose the power of action. They will not work with the same view. Whatever they do, the shadow of failure shrouds them. Their ardour is gone. True our work does often seem to fail; and the world cries out, "He is defeated ; he saved others, himself he cannot save." These were the same words the crowds hurled at Christ when he was crucified. But Jesus, who lost himself in his work, knew that he had not failed. "I have finished the work.': "Consummatum est," he cried. It was the cry of triumph. In the end when we lay down the work assigned us we also can say as did the Christ. MONEY ROBERT W. LENKER, '03. TWJONEY is the most important factor of the world's activity. ■*■*■*• It is the boy's essential to procure his spinning top or sail-ing kite. It is the power that connects Continents with Suez Canals, and spans oceans with cables, tunnels mountains, and sends through their bowels speeding trains of human freight. It has annihilated space and brought Nations together in speaking distance. It has wrested from nature the wings of lightning. It has conjured into wedlock Niagara's waters and electric fire. Money is the food that sustains the world's commerce, whether the purchase of the feathers in a lady's hat or a line of railroads or ocean steamers, the one gives satisfaction to pride, the other to the millionaire's greed. Both are led by the same impulse which phrenologists call the organ of acquisitiveness, and which we possess respectively in a higher or lower degree. Cultivated by benevolent motives, it sends messengers on wings of healing and charity, perverted, it goads the criminal to murder, and a Judas Iscariot to betray his Savior for thirty pieces of silver. Money is the synonym for the possession of the good things of the world, for it will procure them. Persons may preach of the discipline and advantage of poverty, but, practically, men will not listen to the arguments against the pursuit of silver or gold, when they are out at the elbows, and their children are crying for raiment and food. Lord Bacon says "Believe not them that seem to despise riches, for they despise them who despair of 266 THE GETTYSBURG MERCURY them." Who has ever seen a scowl upon the minister's face on a Sunday morning when he found a twenty dollar gold piece in the contribution box ? Who has ever known any one to do violence the universal craving for the good things of the earth, and refuse an unexpected windfall by the death of a rich old uncle or aunt ? Men will make any sacrifice for money. For it they will delve in the deep and dangerous mines of the earth, work at un-healthful labor, making matches or powder. The galleons of Spain ploughed the stormy ocean in search of gold. Not so much the love and teaching of the cross led Cortez to murder the rulers of the Montezumas, and Pizarro the Incas of Peru ,as the lust for gold. A problematical silver or gold mine, of supposed fab-ulous wealth and magnificetit distance, has many a time been the key which unlocked the hoarded savings to sink them in the stocks of the bogus mines. Likely there is danger in loving money too much. The love of money has seared or hardened the soul of the rich man, it has caused the giddy wife to leave her husband, it has filled the land with thousands of rum-holes, which fill our poorhouses and jails with paupers and criminals, and burden us with taxes. But the love of money is not the root of all evils. There are many other evils that do not radiate from a silver or golden stump or tree. The use of money and the possession of riches may in themselves be all right, while their abuse may be all wrong. Solomon, Abraham and Job did not lose their favor in the sight of the Lord on account of their riches, but on the contrary, they were ap-proved of. No one seeks poverty from choice, as the dangers of poverty are manifold greater than the dangers of riches. When one lacks the luxuries, yes, the necessaries of life, and is exposed to want, sickness, and disease, discouragement and despondency, he is in no condition to exercise the highest function of mind and soul. It is true that the ennobling virtues are sometimes practiced in spite of poverty, but not because of it. Job was an exception, but his faithful wife could not bear the pressure of affliction and wanted her husband to curse the Lord. The girl that makes shirts for six cents apiece and lives in a garret, and the boy without work, money or home, are driven to temptations of which the rich know nothing. The philosophy which teaches a contempt for money is not very deep. We THE GETTYSBURG MERCURY 267 should all seek to lay up something for old age, and keep us from want in sickness and out of the poorhouse. It is true that the Saviour taught his followers not to be over anxious about to-morrow, but like many of his sayings, this teaching was prompted by local influences and surroundings. This was the case in the genial clime of Jordan, where the earth brought forth food spontaneously and required little effort from man. The want of money is the stimulant to our work and the appetizer to the business nerve. It is that which gives stimulus to ingenuity, invention, intellect and ambition. It is this want of money and the constant struggle for it that keeps society and the world in equilibrium. L,et each one have a few dollars more than he is sure he needs for a life time, and anarchy would follow. His effort of mind and brain would be spasmodic. The very labor a man has to put forth to obtain money brings out his self denial, economy, energy, tact, it is his education. It will bring out his practical qualities as well as his mental and moral qualities. A writer has said "The soul is trained by the ledger as much as by calculus and gets exercise in the account of sales as in the account of the stars." The provident man must of necessity be a thoughttul man; living as he does not for the present but for the future. Knowledge is power, but it is not all power. Money is power. It brings comfort, it brings influence, sometimes unworthy influence. Shakespeare says "The learned pate ducks at the golden fool." With many the intellectual pigmy becomes a giant of influence. In our country the only title seems to be based upon greenbacks, and the young dude who is still struggling with his embryo side whiskers beneath his ears and a few millions to his name, is con-sidered the catch of the season, while some of our millionaires' daughters sell themselves to the scrofulous owners of foreign titles. The love of money and the abuse of wealth have their evils, but the present age is blest witii great opportunities and enjoy-ments. Science has done much for the luxuries and comforts of the working class and those of moderate circumstances. Money is the magicians' wand which places at their disposal the means of cultivation and refinement. It means gas, electric light, and cheap travel. It means warm, well ventilated, 1 ■I I 268 THE GETTYSBURG MERCURY \ commodious houses, filled with pictures, aud music, and books. It helps to make the home the earthly heaven of the family. Money sends our ships to bring to the washer woman's table the teas of China, and the fruits of southern climes. From sunny Italy it brings the costly fibre from the silk worm's looms to clothe our factory girls in silken garments. It gives us choice seats in the cars and lecture rooms. It comforts us in sickness and necessary idleness. The want of it produces cheerless and comfortless homes, haggard and pinched features, distressed looks and pale cheeks such as may be seen any day in our great cities. What causes this difference in worldly condition ? On the one hand men are endowed by nature with the instinct of making money and how to save it. Their dollars come regularly and multiply rapidly, by shrewd bargains, and judicious invest-ments. They would be untrue to their gift of nature if they did not accumulate money, for the talent and inclination to make money, is as strongly worked and uncontrollable in them as the power and desire of Beethoven and Mozart to produce the beautiful symphonies, and that which led Phidias and Michael Angelo to bring forth their immortal statues of marble and of gold. The mission of each is pointed out by the faculties which the Creator has given him. Hugh Miller, though a poor boy, while playing truant in the caves on the coast of Scotland, received his inspiration from the surrounding rocks, and revealed their history in his grand works. So our Peabodys, Pordees and Girards followed only the promptings and guidings of their nature; and to do violence to them by turning away, would be wrong. Their accumulations have left rich blessings in hospitals, colleges, and railways to make thousands happy. It does not necessarily follow that a millionaire should dwarf his spiritual nature and turn his brain into a ledger and his heart into a millstone; if he does he perverts his gifts. The owner of capital often reaps the least reward of it and it often gives as much power or pleasure. He can occupy only one house at a time, each member of his family but one seat in cars, or theatre, or church. He can eat, drink and wear only a man's portion of the good things of the world. To be healthy he must eat like a poor man. If he eats more than a man's portion, he will have a perverted aud dis-tended stomach, conjested liver, and sleepless nights. Stephen IHE GETTYSBURG MERCURY 269 Girard wrote to a friend "As to myself I like to live like a galley slave, constantly occupied, and often passing the nights without sleeping. I am wrapped up in a labyrinth of affairs and worn out with cares. The love of labor is my highest motive. I work during the day so that I can sleep soundly at night." No one should worship the golden calf or mortgage his soul to mammon. The love of gold has starved every other affection. Let us then get the true estimate of money. Let us neither love it nor despise it. We should earn a little more than we spend. We should avoid debt. The class that toil the hardest spend most recklessly the money they earn. The man that spends twenty cents a day for beer and tobacco spends that, which with its compound interest, in fifty years would amount to twenty thousand dollars. Some say that is a long time ; but many men live to be seventy-five, and they can begin to save long before they are twenty-five. It is not so much what one earns as what he saves that brings comfort. Every man should acquire the habit of saving. We may practice economy without being miserly; God himself does not waste. Every atom that He created still exists. He does not destroy, but only changes. Herculaneum and Pompeii were not destroyed ; they were only buried. Ice melts into water, water is made into steam, and one has as much matter as the other. "Go and gather the frag-ments" said the divine teacher, after the feast on loaves and fishes. The autumn leaves have fallen for centuries to enrich the soil. The bodies of the dead fatten the wheat fields of Gettysburg and Antietam. Nature knows no waste, she saves every action. Let us do likewise. We have no right to enjoy that for which we do not pay. Many a youth blows away his brain and prospective manhood in cigarette smoke, while he rides an unpaid or installment bicycle—better walk. To drink unpaid beer or champagne is the act of a cheat. To sing loud hymns, and repeat loud prayers from an unpaid pew, is the act of a hypocrite. Let us resolve to be in no man's debt, to earn all we can and spend it in the way it was intended by the one who put coal into our mountains, diamonds into our rivers, and gold into our rocks. ■ I I 270 THE GETTYSBURG MERCURY THE GAINS AND LOSSES FROM A TERRITORIAL DIVISION OF LABOR rx IVISION of labor as applied to tbe individuals in a communi- *-* ty is a principle which greatly increases the productive capa-bility of that community, ist. By shortening the term of ap-prenticeship. 2nd. By developing dexterity on the part of the laborer. 3rd. By obviating the loss of time and the distraction of thought which would be involved in passing from place to place and exchanging tools. 4th. By facilitating invention and leading to the discovery of improved processes and new material. 5th. By giving employment to women and children and partially disabled men. 6th. By placing the most efficient men in such an order where they can labor to the best advantage. These gains, however, are not secured without any losses. There is a degradation of the laborer, who, by the repetition of one single movement, which is as simplified as possible, is reduced to play a purely mechanical part. Indeed, as soon as the work has been so simplified as to become mechanical, it will not be long before the workman is replaced by a machine. There is also an extreme dependence of the workman who is incapable of doing anything except the fixed and special operation to which he has become accustomed. In an organized society where division of labor is firmly established, man becomes so dependent upon his fellows that if he is separated from them, it is almost impossible for him to live. But serious as these losses may seem theoretically, they are practically of little consequence when compared with the great gains in production in the community where the principle of division of labor is fully carried out. Since this principle is so advantageous to the productive capability of a single community, many are disposed to think that by analogy the same principle will apply equally as well to communities and nations, or in other words, that territorial division of labor would be just as advantageous in the same proportion. This idea can be accepted or rejected only by comparing its gains with its losses when thus extended. So then let us consider what the gains and losses to the economic world would be by extending the principle to communities and nations. When the principle of division of labor is extended to different communities in the same nation it must assume a some- THE GETTYSBURG MERCURY 271 what different form. We can no longer speak of divisions in one industry into individual laborers, but of division into industries, and of these as occupying their places so as to bring about the most efficient and economical productiveness. This form of division in a single nation certainly has some advantages which must not be overlooked. There are very few nations which do not have within their boundaries sections which are peculiarly adapted to certain industries. It may be that the mineral resources are in one section, the best physical conditions necessary for agriculture in another, the greatest economical advantages for manufacturing in another, and thus these in-dustries can be carried on in their respective sections with far greater gains in the productiveness of the nation than if they were all equally distributed throughout each community. The people in each section as a group will become more and more efficient in their work and thus increase the produce and in all probability lower the price of that product There are also gains arising from the production of the various commodities on a larger scale where the entire group of laborers can be em-ployed in those places of greatest advantage. Thus we see that the gains from a division of labor among communities are some-what similar to those obtained from a division in a single industry. Now let us see whether the losses under this extension of the principle are in the same proportion. It would hardly be fair to speak of groups of individuals as becoming degraded because they are engaged in the same industry all their lifetime, nor as being in danger of displacement by machinery, for it would mean the degradation or displacement of the industry itself. But when we come to the question of dependence upon others we find that there would be a very serious loss, if the principle were strictly enforced. Those who engage in one industry exclusively become dependent upon all the other industries in at least two ways, ist. For the sale of their own product in excess of their own consumption. 2nd. For the purchase of the commodities produced by the other industries. For the bringing about of these transactions to the greatest advantage there must be a market as close as possible. The nearer this market the greater the economy. This fact has caused the various industries to group themselves together as closely as possible. Hence we find nearly all the industries sometimes confined within a very 272 THE GETTYSBURG MERCURY small circle. Of course, this loss from inconvenience to market is gradually becoming less on account of the increasing facilities for transportation and the national security in the freedom of exchange carried on between different sections of the same nation. Another loss might arise from the fact that many small sections would remain undeveloped because the industry could not be profitably carried on there and those people who have preferences in employment would crowd certain localities and exhaust them in a shorter time and thereby endanger the existence of that particular industry. Take for instance coal mining. If the smaller and less profitable mines were allowed to remain un-worked until the larger ones were exhausted it is hardly likely that the same industry would be continued. In such a case how would it effect those who are dependent upon this industry ? In the case of some of the other industries the dependents may also be seriously affected by local calamities. Thus we see that the proportion between the gains and losses is changing as the principle of division of labor is extended to communities. In-deed, the gains and losses under this extension of the principle are approaching each other very closely. It now remains to be seen whether they continue to approach or begin to diverge when the same principle is extended beyond the limits of a nation. That there would not be some gains in a further extension of the principle of division of labor so as to include nations no one attempts to prove. For if we consider the fact that there is a great difference between the efficiency in workmanship in different kinds of work among the different nations we must admit that there would be a gain in the production of wealth if labor were so divided as to place these different nations in their proper workshops. Then again, there are some nations which have better physical conditions for production of a certain kind. In fact nearly all the gains which are secured in the consecutive division of labor in a single industry or the contemporaneous division in a nation can be attributed to a national division. But since the division is not as complete in the last instance the sum of the gains will not be in the same proportion. These gains would all depend upon a strict adherence to theoretical rather than actual conditions. If the natural agents and physical conditions were all so distributed upon the earth as to have definite boundary lines coincident with the national boundary THE GETTYSBURG MERCURY 273 lines the proportion existing between the gains and losses in a single industry would still be slightly different from that under these conditions, because of the necessary separation from all marketSj This fact is serious enough under the existing circum-stances. As it is many misunderstandings arise between the manufacturer and the consumer so that the production of wealth is often retarded because of a failure to supply the demand at the proper time. If the consumers of the world would be dependent upon one nation for some particular commodity it would mean a very expensive commodity to those nations farther away, and besides, that nation may be engaged in the production of commodities which are of a relatively greater value and necessity. Thus even under a freedom of trade in exchange the great difference in the kinds of products would cause nations to discriminate in their exchange and so bring the nation which might be engaged in the production of luxuries to ruin. The prices of some commodities would be higher because of the necessity of transporting the raw material from a country where it can be produced best to the country where it can be best turned into manufactured goods. Would it not also destroy the com-petition between nations, a factor in the production of wealth which holds a very important relation ? Without the action of competition the productive capabilities of the nation will not reach its highest degree. This would result in very great loss when the spirit of indifference would exist in all the industries. Continuing the figure of the two lines approaching each other, I would express my conclusions by saying that these lines keep on approaching each other as the principle of the division of labor is extended until they intersect at a very short distance beyond the boundary line of a nation and after the intersection we find that the gains and losses have entirely exchanged places. EXCHANGES TN reply to a query in a recent edition of the Georgetown College *■ Journal, we wish to state that after duly examining the records we find that Messrs. Pope, Dryden and Byron have not matricu-lated at this institution ; neither could we discover that any of our students have ever made a reputation by asking impertinent questions. r:^mmmmmimmmmi 274 THE GETTYSBURG MERCURY The Amulet, of West Chester Normal School, is a welcome addition to our exchange list. The Lesbian Herald continues to hold its position among the best magazines which visits our table. We are highly pleased with the Christmas number of the Kee MarJournal. It will always find a welcome place on our desk. J* It is unfortunate when a young man or a young woman has ambitions far beyond his or her powers of achievements. It is a fortunate day in our lives when we can recognize our limitations and we are doubly fortunate if we are able to abide cheerfully by the consequences of this discovery. There is sometimes some-thing fine and heroic in the giving up of one's high aspirations because it has been made clear that they are beyond one's power of achievement. Ambition without ability and intelligence, with-out force of character, has been the ruin of young men who had not the good sense, nor yet the good grace, to recognize their limitations and abide by them. —The Midland. THERE'S NOTHING LIKE A LETTER FROM MY SWEETHEART 30METIMES I get the blues, and in life all interest lose, And all the world seems somehow going wrong ; But the postman comes around, and my heart gives one great bound When he says "Will, here's a—" something just in season. Oh, there's nothing like a letter from my sweetheart. How I wish that I might get one every day ; For there's nothing sweeter, better, than just to get a letter From my sweetheart far away. And now I sing some song, or whistle all day long, How swiftly now the moments slip away ; Now my heart again is light, and everything's as bright, I've a letter from my sweetheart, that's the reason, Oh, there's nothing like a letter from your sweetheart, Don't you wish that you might get one every day ; For there's nothing sweeter, better, than just to get a letter From your sweetheart far away. —St. yohtt's Collegian. THE GETTYSBURG MERCURY 275 "A college contest in oratory is open to the diffident that he may learn of his own ability. It is open to the bashful that he may stand before men and exhibit his nerve. It is a benefit to the egotist if defeat draws him to the plane of his fellow students and teaches him that ordinary ability is common to man. It is a benefit to all participants when defeat is a stimulus to greater effort, and victory is followed by a modest conception of one's own ability." —Central Collegian. We acknowledge the receipt of the following :—Nassau Lit, University of Virginia Magazine, Dickinson Literary Monthly, Bucknell Mirror, Washington-Jeffersonion, Haverfordian, Susqne-hanna, Phoenix, Buff and Blue, College Student, Ursinus College Bulletin, Touchstone, Juniata Echo, Philomathean, Monthly, Mountaineer, et all. BOOK REVIEWS "The Art of Teaching." By E. E. White. American Book Co., New York. 'T'HE; author of this work is an acknowledged master of both *• the sciences and art of teaching. In this work he gives a clear and helpful discussion of the fundamental principles and practical methods which pertain to teaching as an art. He care-fully marks out the true value and limitations of all special methods in order to guard teachers against the common error of accepting them as general methods. This book will doubtless meet with a hearty reception among all active and progressive teachers. "Tales." By Edgar Allen Poe. The Century Co., New York. TN this attractive volume we have a collection of Poe's best ■*■ prose. In reading these tales, one is especially struck both with their ingenious plot and with their felicitous and often brilliant diction. His characters strike one, however, more as phantoms than as real and companionable personages. They are part of the machinery of horror and phantasmagoria which Poe loved to make use of to effect his weird purpose. They help to create that haunting atmosphere which enshrouds his characters and makes for the mystery of his stories. The ingenuity of his I 276 THE GETTYSBURG MERCURY plots is no less remarkable than the skill with which they are wrought out, while the artifices of his style marvellously heighten their effect. Among the writers of the age few have excelled him or have more effectively enlisted the art of the literary conjurer for the purposes of ingenious prose narration. "Birth A New Chance." By Columbus Bradford. A. C. Mc- Clurg & Co., Chicago. Pries $r.jo. IN this book the author has posited a theory which resembles in *■ some respects that of Theosophy, and in his arguments to prove his hypothesis shows considerable skill in turning and twisting scriptural passagesto suit his own views. If the same personality reappears in another body in due time according to the conditions which the author supposes, it may not be impossible that we have in our midst in the body of the author himself the old Greek philosopher, Empedocles, with his ancient views slightly modified. As to the correctness of this theory of having more than one chance to aid in the perfection of the human race we feel that the author has not succeeded in presenting adequate proof. F. Mark Bream, Dealer in Fancy and Staple Groceries Telephone 29 Carlisle St., GETTYSBURG, PA. COLLEGE EMBLEMS. EMIL ZOTHE, ENGRAVER, DESIGNER AND MANUFACTURING JEWELER. 19 S. NINTH ST. PHILADELPHIA SPECIALTIES: Masonic Marks, Society Badges, College Buttons, Pins, Scarf Pins, Stick Pins and Athletic Prizes. All Goods ordered through A. N. Beau. No. 3 Main St., GETTYSBURG, PENNA. Our new effects in Portraiture are equal to photos made anywhere, and at any price. Weikert $ Crouse Butchers EVERYTHING IN THIS LINE WE HANDLE GIVE US A TRIAL Balto. St. Gettysburg PATRONIZE OUR ADVERTISERS. E. H. FORAE3T gather Beef, Veal, Pork, Lamb, Sausages. Special rates to Clubs. P .i85o-igoi. Our Name has stood as a guarantee of Quality for over fyalf a Century C. K. P>oas JEWELER and dlWERSttlTH 214 and 216 Matket St. Harrisbutg, Pa. Latest Designs Prices Reasonable CHAS. S. MUMPER (Formerly of Mumper & Bender) Furniture Having- opened a new store opposite W. M. R. R. Depot, will be pleased to have you call and examine goods. Picture Framing promptly attended to. Repair Work a Specialty Students' Trade Solicited I For a nice sweet loaf of Bread call on J. RAMER Baker of Bread and Fancy Cakes, GETTYSBURG. PA. PATRONIZE OUR ADVERTISERS. The Century Double-Feed Fountain Pen. Fully Warranted J6 Kt. Gold Pen, Iridium Pointed. GEO. EVELER, Agt. for Gettysburg College PRICE LIST. No. 1. No. 1. No. 3. No. 3. Chased, long or short $2 00 Gold Mounted 3 00 Chased 3 00 Gold Mounted 4 00 Spiral, Black or Mottled $2 SO Twist, " 2 50 Hexagon, Black or Mottled 2 SO Pearl Holder, Gold Mounted S 00 THE CENTURY PEN CO., WHITEWATER, WIS. Askyour Stationer or our Agent to show them toyou. Agood local agent-wanted in every school &mmmmmmmmmvmmwwmwt£ PrittitigandBitidhij We Print This Book THE MT. HOLLY STATIONERY AND PRINTING CO. does all classes of Printing- and Binding-, and can furnish you any Book, Bill Head, Letter Head, Envelope, Card, Blank, or anything pertain-ing to their business in just as good style and at less cost than you can obtain same elsewhere. They are located among the mountains but their work is metropolitan. You can be convinced of this if you give them the opportunity. Mt. Holly Stationery and Printing Co. *SPRINGS, PA. ^ H. S. BENNER, .DEALER IN. Groceries, Notions, Queensware, Glassware, Etc., Tobacco and Cigars 17 CHAMBERSBURG ST. WE RECOMMEND THESE BUSINESS MEN. Pitzer House, (Temperance) JNO. E. PITZER, Prop. Rates $1.00 to $1.25 per day. Battlefield a specialty. Dinner and ride to all pointsof mterest,including the tb ree daj-s' fight, $1.25. No. 127 Main Street. R. A. WONDERS, Corner Cigar Parlors. A full line of Cigars, Tobacco, Pipes, Etc. Scott's Corner, Opp. Eagle Hotel. GETTYSBURG, PA. You will find a full line of Pure Drugs and Fine Sta- People's Drug Store Prescriptions a Specialty. W. F. CODORI, StoonTcodort Dealer in Beef, Pork, Lamb, Veal, Sausage. Special rates to Clubs. York St., GETTYSBURG. J. A. TAWNEY »" Is ready to furnish Clubs and Bread, Rolls, Etc. At short notice and reasonable rates. Washington and Middle Sts., Gettysburg .GO TO. CHAS. E. BARBEHENN, Barber Eagle Hotel, Cor. Main and Washing-ton Sts. L. D. Miller, GROCER Confectioner and Fruiterer. Ice Cream and Oysters in Season. 19 Main St. GETTYSBURG The Pleased Customer Is not a stranger in our establish-ment— he's right at home, you'll see him when you call. We have the materials to please fastidious men. J. D. LIPPY, Merchant Tailor 39 Chambersburg St., Gettysburg, Pa. CityHote, ggjj? Free 'Bus to and from all walk from either depot Dinner with drive over field ■• with four or more, SI.35 Rates $1.50 to $2.00 per day- John E. Hughes, Prop. S. J. CODORI, arber C3f)op For a good shave or hair cut. Bar-bers' supplies a specialty. Razor Strops, Soaps, Brushes, Creams, Combs, Mugs, and Coke Dandruff cure will cure Dandruff. .No. 38 Baltimore Street. GryrT
1PERANAN KEPEMIMPINAN KEPALA SUKU DALAM MENGATASI KONFLIK ANTARA SUKU DANI DAN SUKU DAMAL DI KABUPATEN(Suatu Studi di Mimika Provinsi Papua)OLEH : UNDINUS KOGOYANIM : 090814015ABSTRAK Konflik yang terjadi di antara suku Dani dan suku Damal yang ada di Kabupaten Mimika di mulai sejak pertengahan tahun 2013, yaitu di daerah tambang emas dimana kedua suku ini menjadi tambang Mimika sebagai sumber mata pencaharian, berawal dari salah satu perempuan suku dani di perkosa oleh salah satu anggota suku damal, hal ini tidak dapat diterima oleh suku dani, secara spontan anggota suku dani menyerang suku damal, sehingga terjadilah perang antara suku dani dan suku damal. Kapasitas Pemerintah dalam menyelesaikan konflik antara kedua suku ini hanyalah sampai pada pendekatan persuasif, yaitu mengajak untuk dapat mendiskusikan secara baik, agar tercapai suatu kesepakatan damai, namun upaya pemerintah tersebut sampai dengan saat ini tampaknya belum berhasil, karena kedua suku yang bertikai masih semangat mudah sekali untuk terpancing sehingga perdamaianpun tidak terwujud. Penelitian ini dilakukan di wilayah Mimika yang merupakan salah satu propinsi yang ada di Papua. Karena di wilayah ini sering terjadi konflik antara kedua suku tersebut. Metode penelitan yang dipakai adalah metode deskriptif kualitatif yaitu menggambarkan berbagai faktor yang menjadi pemicu konflik dan cara serta peran yang dimainkan oleh pemerintah dalam mengatasi konflik tersebut. Tujuan dari penelitian ini adalah untuk mengetahui faktor-faktor penyebab terjadinya konflik antara suku dani dan suku dalam. dan untuk mengetahui penyebab ketidakmampuan kepala suku meredam amarah anggotanya. Hasil dari penelitian ini ditemukan bahwa kepala suku tidak mampu meredam konflik, serta memberikan ketenangan bagi anggota sukunya, sehingga perdamaian sulit untuk di wujudkan. Key word: Kepemimpinan, Kepala Suku, Konflik2Pendahuluan Salah satu harapan dikeluarkannya undang – undang No. 32 Tahun 2004, tentang Pemerintahan Daerah, yaitu meletakkan dasar-dasar administrasi Pemerintahan Desa sehingga baik para pemimpin formal (Kepala Desa dan Pamong Desa), maupun para pemimpin informal (Kepala Suku, Pdt / Pastor dan para Tokoh) semakin tahu dan mampu menjadi pelopor dalam masyarakat, terutama dalam fungsi mereka sebagai jembatan yang menghubungkan antara kemauan pemerintah dan kepentingan masyarakat, maupun kepentingan masyarakat yang satu dengan masyarakat yang lainnya. Dalam fungsi demikian mereka menjandang beban mencerna dan menerangkan kebijaksanaan – kebijaksanaan umum dan prioritas pembangunan yang dirancang oleh pemerintah kemudian menjelaskannya ke segenap anggota masyarakat. Berhasil tidaknya proses pembuatan keputusan brgantung pada peranan elit formal dan informal dalam keikutsertaan mereka dalam proses pembuatan keputusan tersebut. menurut penulis, kedua elit tersebut sebaiknya berperan dalam proses pembuatan keputusan agar di peroleh hasil keputusan yang tepat. Oleh karena itu pembuatan keputusan itu di lakukan secara cermat dengan memperhatikan langkah-langkah sebagai berikut :1. Dimusyawarahkan lebih dahulu antara elit formal dan informal dengan anggota masyarakat agar keputusan yang diambil mempunyai bobot yang berkualitas serta dapat membentuk kelompok kerja yang sesuai dengan kepentingan desa.2. Keputusan yang diambil harus jelas, tidak bersimbang siur atau bertentangan satu sama lain, dan sedapat mungkin disertai dengan cara-cara pelaksanaannya diformulasikan dalam bentuk kata-kata yang sedarahana, mudah dipahami dan berlaku untuk semua golongan masyarakat desa.3. Keputusan harus diambil dalam waktu secapat mungkin. Terlalu lama mengambil keputusan akan menimbulkan ketegangan – ketegangan masyrakat sehingga menyulitkan penjelesaiannya dikemudian hari dan akan menimbulkan masalah baru.Dalam kehidupan masyarakat, setiap individu memiliki peran sesuai dengan profesionalisme ditempat mana saja ia berada. Bahkan setiap orang diharapkan dapat berperan dalam suatu komunikasi dan setiap orang harus belajar untuk mengisi perannya. Kenyataan yang ada Suku Dani dan Suku Damal, peranan elit informal (Kepala Suku) dalam proses pengambilan keputusan cukup besar, karena pengalaman dari para kepala suku dapat mengerakkan mempengaruhi partisipasi masyarakat yang ada di desa. Partisipasi masyarakat3merupakan modal yang besar dan sangat diperlukan dalam pelaksanaan pembangunan. Disamping sikap dan motivasi dari para elit informal juga turut mempengaruhi pelaksanaan pembangunan didesa dalam meningkatkan kesejahteraan masyarakat. Apabila dugaan ini benar maka kondisi – kondisi tersebut memberikan kontribusi yang besar dalam proses pengambilan keputusan. Konflik yang terjadi diantara Suku Dani dan Suku Damal yang ada di Kabupaten Timika, di mulai sejak Tahun 1997, yaitu didaerah tambang emas dimana kedua suku ini menjadikan Timika sebagai sumber mata pencaharian, berawal dari salah satu perempuan suku Dani di perkosa oleh salah satu anggota suku Damal , hal ini tidak dapat terima oleh suku Dani, secara spontan anggota suku Dani menyerang suku Damal, sehingga terjadinya perang antara suku Dani dan suku Damal. Kapasitas pemerintah dalam menyelesaikan konflik antara kedua suku hanyalah sampai pada pendekatan persuasif, yaitu mengajak untuk dapat mendiskusikan secara baik, agar tercapai suatu kesepakatan damai, namum upaya pemerintah tersebut sampai dengan saat ini tampaknya belum berhasil, karena kedua suku yang bertikai masih sangat mudah sekali untuk terpancing sehingga perdamaianpun tidak terwujud. Kepala suku dalam hal ini sebagai tokoh yang di kagumi, dan di hormati kerana kharisma dan kewibawaannya di mata masyarakat, mempunyai peranan penting untuk menyelesaikan konflik di antara kedua suku ini, karena kepala suku mempunyai kekuasaan untuk memberikan perintah kepada anggotanya agar tidak terjadi peperangan. Namum pada kenyataannya kepala suku yang ada Suku Dani dan Suku Damal, tidak mampu untuk meredam amarah dari masing – masing anggota sukunya, sehingga perang antara kedua sukupun tidak dapat terelakan. Hal ini di picu juga oleh latar belakang dari pada suku – suku yang ada di Kabupaten Timika, yaitu saling bersaing untuk mendapat pengakuan, suku mana terhebat, dan juga mempunyai kebiasaan berperang. Berdasarkan kenyataan yang di uraikan di atas, masalah dalam penelitian ini adalah peranan Kepala Suku dalam mengatai konflik, yaitu antara Suku Dani dan Suku Damal, sehingga tidak terjadi perang. PembahasanTanah Papua merupakan salah satu wilayah di indonesia yang masih menyimpang berbahagai macam permasalahan sosial. Salah satu masalah sosial yang sampai sekarang telah ada dan masih terjadi adalah konflik sosial. Konflik sosial yang terjadi di Tanah Papua sangat beragam dan mencakup semua ini kehidupan, melai dari aspek sosial, budaya, politik dan ekonomi. Konflik sosialyang terjadi di Tanah Papua pada beberapa tahun belakang ini4juga tidak terlepas dari pokok permasalahan tersebut utamanya adalah konflik sosial yang di picu oleh perbedaan suku, budaya dan golongan atau kelompok, sesuai dengan karakteristik dan dianggapnya sebagai salah satu permasalahan yang dapat merugikan dan mengganggu bahkan melanggar aturan dan norma yang berlaku pada suku-suku yang ada. Masalah persinahan atau perselingkuhan, pembunuhan, kematian tidak wajar, dan rasa dendam yang mendalammerupakan salah satu penyebab perang suku di daerah pedalaman Papua. Di samping itu konflik internal antara suku yang terjadi waktu lampau juga menjadi salah satu factor penyebab perang suku dan kelompok di daerah pedalaman Papua yang dapat menyebabkan kerugian secara fisik maupun materi lainnya. Konflik social yang ada di daerah ini sering di sebut sebagai perang suku atau bahasa dani di sebut wim sedangkan bahasa damal /amungme wem, sebab perang suku yang terjadi adalah antara suku-suku asli Papua yang mendiami daerah tersebut yaitu Suku Dani, Suku Nduga, Suku Delem, Suku Damal/ Amungme, Suku Moni, Suku Wolani, Serta Suku Ekari/ Me, dan Suku-Suku lainnya. Suku- Suku tersebut merupakan Suku – Suku yang mempunyai tradisi perang yang sangat kuat. Perdamaian perang suku yang di lakukan oleh pemda, Lembaga kemasyarakatan dan gereja pada dasarnya memiliki pola pemahaman dan penanganan yang sama. Perang suku di lihat dari suatu tindakan yang negative, sebagai suatu kriminalitas, yang bertentangan hukum-hukum positif maupun hokum-hukum agama. Karena pemahaman semacam ini, perang suku harus dihentikan dan ditiadakan. Dengan pemahaman semacam ini, peran ketiga lembaga di atas tidak lebih dari seorang polisi penjaga, yang melari dan menghentikan pertikaian.Anehnya, sekalipun ketiga Lembaga itu melihat perang sebagai suatu yang negative, tetapi dalam upaya mereka untuk menghentikan dan meniadakan perang suku, ketiganya justru memanfaatkan mekanisme penyelesaian secara adat membayar ganti rugi kepada pihak korban disertai upacara bakar batu. Ketiga lembaga itu percaya bahwa perang suku baru akan berhenti ketika pihak-pihak yang bertikai melakukan pembayaran ganti rugi disertai upacara bakar batu. Pengakuan tergadap nilai-nilai kulturan serta digunakan nilai-nilai tersebut untuk menyelesaikan perang suku, tentu merupakan suatu hal yang sangat penting dan bermanfaat. Terbukti, suatu perang suku baru bisa dihentikan ketika perang pembayaran ganti rugi serta upacara bakar batu dilaksanakan. Akan tetapi pola penanganan semacan ini punya dua kelemahan yang mendasar. Pertama, pola penanganan semacan ini bersifat persial. Artinya, penanganan semacan ini hanya efektif untuk satu kasus. Ketika kasus yang lain muncul maka perang akan muncul kembali. Kelemahan ini sudah terbukti dalam sejarah. Meskipun perdamaian secara adat telah sering dilakukan untuk menghentikan dan mendamaikan pihak-5pihak yang terlihat dalam perang suku, akan tetapi ketika masalah yang baru muncul maka perang kembali terjadi. Kenyataan seperti ini memperlihatkan bahwa upacara bakar batu ganti rugi dan upacara bakar batu ganti rugi bukan suatu bentuk penyelesaiak konflik yang bersifat preventif. Padahal, ketika perang dilihat sebagai sesuatu yang negative di perlukan suatu mekanisme penyelesaian perang suku yang bersifat preventif sehingga perang tidak terus menerus terulang. Kedua, penanganan secara adat justru akan semakin memperkokoh keutamaan kategorisasi (kelompok) social. Padahal kategorisasi social justru menjadi penyebab utama dari berbagai konflik social. Ketika keutamaan dari kategorisasi social ini terus merus dikukuhkan, itu berarti konflik social akan terus terulang. Atau, dengan kata lain ketika nilai-nilai cultural setiap suku yang ada di pedalaman terus menerus di pertahankan dan mendapatkan legalitas secara politik maupun religious maka perang antar suku akan terus menerus terjadi. Bagi peneliti kedua kelemahan itu memunculkan suatu tanya: kenapa pembayaran ganti rugi dan upacara bakar batu yang secara historis tidak mampu menyelesaikan konflik secara permanen dan justru semakin memperkokoh penyebab utama perang suku yaitu keutamaan kategorisasi social terus-menerus dilakukan? adakah berbagai kepentingan yang bermain dibalik perang suku dan upacara bakar batu? Penulis melihat adanya beberapa indicator yang mengarah kepada hal itu, yaitu: 1. Secara ekonomis, perang suku dan upacara bakar batu selalu menghabiskan biaya yang tidak kecil. Setiap terjadi perang, harta benda yang menjadi korban atau dikorbankan tidaklah sedikit dan biaya pembayaran ganti rugi dan upacara pelaksanaan bakar batu bias mencapai Rp 500.jt,.( lima ratus juta) sampai Rp.1.m,- (satu meliar). Kenyataan semacam ini akan berdampak terjadinya kemiskinan di antara masyarakat Papua. Akibat lebih lanjut dari kemiskinan ini ialah masyarakat papua akan kesulitan dalam mengembangkan potensi-potensi yang mereka miliki sehingga citra sebagai "masyarakat termiskin" di Indonesia terus dipertahankan.2. Aspek ekonomis itu pada gilirannya juga berdampak secara politis. Ada dua dampak politis yang bias dilihat.a). jika citra sebagai masyarakat termiskin bisa dipertahankan dalam jangka waktu yang semakin lama, maka akan memunculkan sebuah citra baru bagi masyarakat Papua, yaitu citra sebagai masyarakat yang tergantung pada pihak lain. Jika persoalan ini dikaitkan dengan persoalan politik yang terus bergejolak di Papua, akan menjadi alat yang akan meredam keinginan sebagian masyarakat Papua untuk merdeka. Bagaimana mereka bisa merdeka, jika hidup mereka masih sangat tergantung6pada pihak lain? b). Masih dalam kaitannya dengan pergolakan politik di Papua, perang antar suku juga akan semakin menyulitkan keinginan sebagian masyarakat Papua untuk merdeka. Bagaimana mereka bisa merdeka, ketika pikiran, tenaga dan sumber-sumber ekonomi yang mereka miliki senantiasa dipusatkan untuk berperang dan mengatasinya? 4. Hak Asasi Manusia. Setiap terjadi perang, satu-persatu masyarakat Papua meninggal dunia sebagai korban perang. Jika perang terus menerus terjadi, pelan tapi pasti Ras Melanesia di Papua akan hilang akibat konflik di antara mereka sendiri. Jika persoalan seperti ini dikaitkan dengan persoalan diseputar penyakit AIDS yang banyak diderita oleh masyarakat Papua, maka pertanyaan yang muncul kemudian adalah apakah ada kepentingan genocide dibalik perang suku ?siapakah pihak-pihak yang berkepentingan dengan itu? 5. Ketika, Pemerintah Daerah, Lembaga Kemasyarakatan Adat dan juga gereja terus mengupayakan penyelesaian secara adat, maka pertanyaan yang pantas diajukan kepada ketiga lembaga itu adalah apakah ketiga lembaga itu berkepentingan dengan berbagai citra yang muncul akibat adanya perang suku ? apakah mereka turut bermain di situ ? lalu apa kepentingan mereka itu? Untuk menjawab pertanyaan tersebut adalah tugas bangsa papua yang cinta tanah Papua .pertanyaan-pertanyaan ini sebagai catatan kritis penulis bagi proses penanganan perang suku yang dilakukan oleh ketiga lembaga tadi.Menurut peneliti, penanganan perang suku yang dilakukan secara adat terbukti tidak mampu mengatasi perang suku secara permanen.Penanganan yang hanya mengedepankan persoalan cultural itu justru semakin mengukuhkan penyebab utama konflik, yaitu kategorisasi sosial.Oleh karena itu perlu diusahakan suatu bentuk penanganan konflik yang baru. Sebuah pertanyaan yang pantas dikedepankan dalam upaya mencari solusi terbaik bagi perang suku adalah ketika nilai-nilai kesukuan menjadi penyebab utama dari perang suku, apakah nilai-nilai kesukuan harus dihilangkan? Jawaban akan hal ini tentu bukan hal yang mudah. Sebab ketika nilai-nilai kesukuan dihilangkan, akan beresiko terjadinya ketercerabutan kultural. Untuk mengatasi hal ini, sumbangan teori identitas sosial dalam menangani konflik sosial akan sangat berguna, utamanya proposalnya tentang dekategorisasi dan rekategorisasi. Melalui dekategorisasi, keterikatan individu dengan kelompoknya dieliminir sedemikian rupa sehingga hubungan antar individu semakin dipersonalkan.Sehingga ketika berinteraksi, setiap inidividu tidak mewakili kelompoknya, tetapi sebagai seorang individu-individu yang unik. Pun demikian dalam hal cara pandang individu terhadap yang lain. Karena individu bukan wakil suatu kelompok, maka ketika7terjadi konflik antar individu, kelompok tidak turut terlibat dalam konflik. Dekategorisasi akan mempersempit wilayah konflik sehingga terbatas pada konflik antar individu. Pada titik ini, penyelesaian konflik antar individu yang bisa memuaskan kedua belah pihak perlu dipikirkan.Sejarah perang suku dalam sepuluh tahun terakhir memperlihatkan bahwa semula perang suku terjadi karena konflik antar individu.Pihak-pihak yang terlibat konflik tidak puas dengan penyelesaian berdasarkan hukum positif.Sebab, disamping rendahnya kesadaran mereka terhadap hukum positif, mereka juga melihat bahwa hukum positif tidak mampu menggantikan sesuatu yang hilang akibat dari suatu kasus, yaitu persoalan harga diri.Sebagai ganti, mereka lebih menyukai penyelesaian berdasarkan hukum-hukum adat.Berdasarkan pada hal ini, nilai-nilai kultural suku-suku yang ada di papua perlu dipikirkan sebagai salah satu acuan hukum untuk menyelesaikan kasus-kasus yang bisa memicu lahirnya perang suku. Jalan untuk memanfaatkan nilai-nilai kultural sebenarnya sudah terbuka lebar. Sebab pemerintah Indonesia telah mengeluarkan UU no. 21 tahun 2001, bab XIV tentang kekuasaan peradilan. UU tersebut mengatakan bahwa "peradilan adalah peradilan perdamaian di lingkungan masyarakat hukum adat, yang mempunyai kewenangan memeriksa dan mengadili sengketa perdata adat dan perkara pidana di antara para warga masyarakat hukum adat yang bersangkutan."Dan ayat 2 dikatakan "pengadilan adat di susun menurut ketentuan hukum adat masyarakat hukum adat yang bersangkutan." Mencermati isi dari ketentuan-ketentuan tersebut, akan sangat bijak ketika sebuah institusi peradilan adat yang eksistensi dan otoritasnya diakui oleh semua kelompok suku yang ada dibangun. Suku-suku di pedalaman Papua pada dasarnya patuh pada hukum, sepanjang hukum itu memang berpihak kepada kepentingan orang banyak, diwadahi dalam, satu sistem yang profesional dan bebas dari intervensi pihak manapun, dan para penegaknya dapat menjadi suri teladan bagi masyarakat suku. Keadaan yang disebut di atas ini merupakan salah satu modal dasar yang ampuh dalam rangka mencari kesejahtraan rakyat Papua. Di dalam hukum adat maupun hukum positif di Papua khusunya, supremasi hukum itu sendiri harus ditegakan juga agar terlihat secara nyata dalam penanganan perang.Hal ini penting mengingat tingkat kepercayaan masyarakat terhadap nilai-nilai adat masih sangat tinggi dibanding dengan kepercayaan mereka terhadap hukum positif.Dekategorisasi sebenarnya merupakan suatu usaha untuk membentuk suatu budaya baru yang lebih menonjolkan sisi individualitas manusia daripada komunalitasnya. Harus jujur diakui bahwa masalah diseputar budaya individualitas dan komunalitas merupakan8persoalan yang cukup pelik dan menjadi debat yang berkepanjangan, bukan saja bagi para teoritisi tetapi juga para praktisi budaya. Tanpa bermaksud terlibat dalam debat tersebut, untuk kepentingan tulisan ini cukup dikatakan bahwa dalam konteks masyarakat Papua, komunalitas yang berpusat pada ikatan-ikatan kesukuan telah menjadi persoalan serius dan berulang kali memicu lahirnya perang suku. Oleh karena itu komunalitas tersebut perlu dieliminir dengan menonjolkan sisi individualitas. Membentuk suatu budaya baru yang menonjolkan sisi individualitas, bukan suatu usaha yang mudah.Pekerjaan semacam itu membutuhkan waktu yang cukup lama dan berkesinambungan.Ia memerlukan proses sosialisasi baik formal maupun non formal. Sadar dengan kenyataan semacam ini, dunia pendidikan di Papua akan mempunyai peran yang sangat penting dalam usaha menciptakan suatu budaya baru yang bisa mengeliminir sisi komunalitas suku-suku yang ada di sana. Dunia pendidikan perlu merancang suatu kurikulum pendidikan yang sesuai untuk tujuan tersebut. Bersamaan dengan proses dekategorisasi dan pembangunan institusi hukum adat, proses rekategorisasi perlu dibangun. Dengan rekategorisasi berbagai kelompok suku yang ada disatukan dalam suatu kelompok yang lebih besar dengan identitas bersama yang baru. Tujuan utama yang hendak dicapai dalam proses rekategorisasi. Pertama, rekategorisasi dimaksudkan untuk mencari alternative bagi nilai-nilai yang hilang akibat proses dekategorisasi, yaitu terkikisnya ikatan-ikatan komunalitas lama dengan menciptakan ikatan-ikatan komunalitas yang baru. Khusus "perang suku" di Mimika, sumber konflik Dani-Amungme juga harus dipahami. Amungme, selain orang Kamoro, adalah tuan tanah di Mimika. Orang Dani (dan suku-suku pegunungan lain seperti Mee, Nduga, dll.) adalah pendatang yang pelan-pelan mengokupasi tanah dan lahan Amungme.Jumlah orang Dani terus membesar melebihi Amungme.Dalam banyak hal Amungme selalu merasa terteror dengan tingkah laku mereka."Perang suku" antara mereka sudah pecah sejak paruh kedua 1990-an.Sumber konflik antara mereka tidak hanya yang tradisional seperti perempuan, babi, perzinahan atau lainnya, tapi juga soal dana bantuan Freeport, pemekaran, Otsus, politik Papua Merdeka, atau bahkan pilkada. Itu artinya pihak luar seperti Freeport, pihak aparat keamanan, dan pemain pendatang sangat mungkin ikut berperan. Harus diakui tradisi kekerasan dalam bentuk "perang suku" ada di mana-mana di tanah Papua. Dokumen VOC Belanda di abad ke 17 menunjukkan orang-orang di sekitar Fakfak (dulu Onin), Kaimana (dulu Kobiai), Raja Ampat, Biak, dan lain-lain sudah punya tradisi "perang suku" dan bahkan9menjual tawanan perangnya sebagai budak di pasar Seram Timur. Tapi "perang suku" di daerah-daerah pantai ini sudah berhenti berkat pengaruh luar, sebagian oleh masuknya Islam dari Maluku, kemudian pasifikasi oleh Pemerintah Kolonial Belanda, dan sivilisasi oleh kalangan zending dan missionaris sekitar awal abad ke 20. Pengaruh luar datang lebih lambat di daerah pedalaman dan pegunungan.Baru setelah Perang Dunia II umumnya Gereja dan pemerintah Kolonial Belanda masuk. Persebaran suku-suku yang sangat luas dan sulit dijangkau, membuat banyak komunitas suku tidak tersentuh pengaruh pemerintahan modern atau pun Gereja. Yang sudah tersentuh Gereja atau Pemerintah pun masih berkeras melanjutkan "perang suku".Dani, Damal, dan Amungme adalah suku-suku yang sudah mengenal Gereja dan pemerintahan modern sejak 1950-an. Di Wamena sendiri, tempat asal kebanyakan suku Dani, perdamaian kolosal pernah terjadi pada 1993.Sejak itu pihak-pihak yang bertikai tidak pernah berperang lagi di Wamena. Tapi di daerah pegunungan lain kita masih sering mendengar berita "perang suku". Bagi peneliti kedua kelemahan itu memunculkan suatu tanya: kenapa pembayaran ganti rugi dan upacara bakar batu yang secara historis tidak mampu menyelesaikan konflik secara permanen dan justru semakin memperkokoh penyebab utama perang suku yaitu keutamaan kategorisasi social terus-menerus dilakukan? adakah berbagai kepentingan yang bermain dibalik perang suku dan upacara bakar batu? Penulis melihat adanya beberapa indicator yang mengarah kepada hal itu, yaitu: 1. Secara ekonomis, perang suku dan upacara bakar batu selalu menghabiskan biaya yang tidak kecil. Setiap terjadi perang, harta benda yang menjadi korban atau dikorbankan tidaklah sedikit dan biaya pembayaran ganti rugi dan upacara pelaksanaan bakar batu bias mencapai Rp 500.jt,.( lima ratus juta) sampai Rp.1.m,- (satu meliar). Kenyataan semacam ini akan berdampak terjadinya kemiskinan di antara masyarakat Papua. Akibat lebih lanjut dari kemiskinan ini ialah masyarakat papua akan kesulitan dalam mengembangkan potensi-potensi yang mereka miliki sehingga citra sebagai "masyarakat termiskin" di Indonesia terus dipertahankan.2. Aspek ekonomis itu pada gilirannya juga berdampak secara politis. Ada dua dampak politis yang bias dilihat.a). jika citra sebagai masyarakat termiskin bisa dipertahankan dalam jangka waktu yang semakin lama, maka akan memunculkan sebuah citra baru bagi masyarakat Papua, yaitu citra sebagai masyarakat yang tergantung pada pihak lain. Jika persoalan ini dikaitkan dengan persoalan politik yang terus bergejolak di Papua, akan menjadi alat yang akan meredam keinginan sebagian masyarakat Papua untuk10merdeka. Bagaimana mereka bisa merdeka, jika hidup mereka masih sangat tergantung pada pihak lain? b). Masih dalam kaitannya dengan pergolakan politik di Papua, perang antar suku juga akan semakin menyulitkan keinginan sebagian masyarakat Papua untuk merdeka. Bagaimana mereka bisa merdeka, ketika pikiran, tenaga dan sumber-sumber ekonomi yang mereka miliki senantiasa dipusatkan untuk berperang dan mengatasinya? 4. Hak Asasi Manusia. Setiap terjadi perang, satu-persatu masyarakat Papua meninggal dunia sebagai korban perang. Jika perang terus menerus terjadi, pelan tapi pasti Ras Melanesia di Papua akan hilang akibat konflik di antara mereka sendiri. Jika persoalan seperti ini dikaitkan dengan persoalan diseputar penyakit AIDS yang banyak diderita oleh masyarakat Papua, maka pertanyaan yang muncul kemudian adalah apakah ada kepentingan genocide dibalik perang suku ?siapakah pihak-pihak yang berkepentingan dengan itu? 5. Ketika, Pemerintah Daerah, Lembaga Kemasyarakatan Adat dan juga gereja terus mengupayakan penyelesaian secara adat, maka pertanyaan yang pantas diajukan kepada ketiga lembaga itu adalah apakah ketiga lembaga itu berkepentingan dengan berbagai citra yang muncul akibat adanya perang suku ? apakah mereka turut bermain di situ ? lalu apa kepentingan mereka itu? Untuk menjawab pertanyaan tersebut adalah tugas bangsa papua yang cinta tanah Papua .pertanyaan-pertanyaan ini sebagai catatan kritis penulis bagi proses penanganan perang suku yang dilakukan oleh ketiga lembaga tadi.Menurut peneliti, penanganan perang suku yang dilakukan secara adat terbukti tidak mampu mengatasi perang suku secara permanen.Penanganan yang hanya mengedepankan persoalan cultural itu justru semakin mengukuhkan penyebab utama konflik, yaitu kategorisasi sosial.Oleh karena itu perlu diusahakan suatu bentuk penanganan konflik yang baru. Sebuah pertanyaan yang pantas dikedepankan dalam upaya mencari solusi terbaik bagi perang suku adalah ketika nilai-nilai kesukuan menjadi penyebab utama dari perang suku, apakah nilai-nilai kesukuan harus dihilangkan? Jawaban akan hal ini tentu bukan hal yang mudah. Sebab ketika nilai-nilai kesukuan dihilangkan, akan beresiko terjadinya ketercerabutan kultural. Untuk mengatasi hal ini, sumbangan teori identitas sosial dalam menangani konflik sosial akan sangat berguna, utamanya proposalnya tentang dekategorisasi dan rekategorisasi. Melalui dekategorisasi, keterikatan individu dengan kelompoknya dieliminir sedemikian rupa sehingga hubungan antar individu semakin dipersonalkan.Sehingga ketika berinteraksi, setiap inidividu tidak mewakili kelompoknya,11tetapi sebagai seorang individu-individu yang unik. Pun demikian dalam hal cara pandang individu terhadap yang lain. Karena individu bukan wakil suatu kelompok, maka ketika terjadi konflik antar individu, kelompok tidak turut terlibat dalam konflik. Dekategorisasi akan mempersempit wilayah konflik sehingga terbatas pada konflik antar individu. Pada titik ini, penyelesaian konflik antar individu yang bisa memuaskan kedua belah pihak perlu dipikirkan.Sejarah perang suku dalam sepuluh tahun terakhir memperlihatkan bahwa semula perang suku terjadi karena konflik antar individu.Pihak-pihak yang terlibat konflik tidak puas dengan penyelesaian berdasarkan hukum positif.Sebab, disamping rendahnya kesadaran mereka terhadap hukum positif, mereka juga melihat bahwa hukum positif tidak mampu menggantikan sesuatu yang hilang akibat dari suatu kasus, yaitu persoalan harga diri.Sebagai ganti, mereka lebih menyukai penyelesaian berdasarkan hukum-hukum adat.Berdasarkan pada hal ini, nilai-nilai kultural suku-suku yang ada di papua perlu dipikirkan sebagai salah satu acuan hukum untuk menyelesaikan kasus-kasus yang bisa memicu lahirnya perang suku. Jalan untuk memanfaatkan nilai-nilai kultural sebenarnya sudah terbuka lebar. Sebab pemerintah Indonesia telah mengeluarkan UU no. 21 tahun 2001, bab XIV tentang kekuasaan peradilan. UU tersebut mengatakan bahwa "peradilan adalah peradilan perdamaian di lingkungan masyarakat hukum adat, yang mempunyai kewenangan memeriksa dan mengadili sengketa perdata adat dan perkara pidana di antara para warga masyarakat hukum adat yang bersangkutan."Dan ayat 2 dikatakan "pengadilan adat di susun menurut ketentuan hukum adat masyarakat hukum adat yang bersangkutan." Mencermati isi dari ketentuan-ketentuan tersebut, akan sangat bijak ketika sebuah institusi peradilan adat yang eksistensi dan otoritasnya diakui oleh semua kelompok suku yang ada dibangun. Suku-suku di pedalaman Papua pada dasarnya patuh pada hukum, sepanjang hukum itu memang berpihak kepada kepentingan orang banyak, diwadahi dalam, satu sistem yang profesional dan bebas dari intervensi pihak manapun, dan para penegaknya dapat menjadi suri teladan bagi masyarakat suku. Keadaan yang disebut di atas ini merupakan salah satu modal dasar yang ampuh dalam rangka mencari kesejahtraan rakyat Papua. Di dalam hukum adat maupun hukum positif di Papua khusunya, supremasi hukum itu sendiri harus ditegakan juga agar terlihat secara nyata dalam penanganan perang.Hal ini penting mengingat tingkat kepercayaan masyarakat terhadap nilai-nilai adat masih sangat tinggi dibanding dengan kepercayaan mereka terhadap hukum positif.Dekategorisasi sebenarnya merupakan suatu usaha untuk membentuk suatu budaya baru yang lebih menonjolkan sisi individualitas manusia daripada komunalitasnya. Harus12jujur diakui bahwa masalah diseputar budaya individualitas dan komunalitas merupakan persoalan yang cukup pelik dan menjadi debat yang berkepanjangan, bukan saja bagi para teoritisi tetapi juga para praktisi budaya. Tanpa bermaksud terlibat dalam debat tersebut, untuk kepentingan tulisan ini cukup dikatakan bahwa dalam konteks masyarakat Papua, komunalitas yang berpusat pada ikatan-ikatan kesukuan telah menjadi persoalan serius dan berulang kali memicu lahirnya perang suku. Oleh karena itu komunalitas tersebut perlu dieliminir dengan menonjolkan sisi individualitas. Membentuk suatu budaya baru yang menonjolkan sisi individualitas, bukan suatu usaha yang mudah.Pekerjaan semacam itu membutuhkan waktu yang cukup lama dan berkesinambungan.Ia memerlukan proses sosialisasi baik formal maupun non formal. Sadar dengan kenyataan semacam ini, dunia pendidikan di Papua akan mempunyai peran yang sangat penting dalam usaha menciptakan suatu budaya baru yang bisa mengeliminir sisi komunalitas suku-suku yang ada di sana. Dunia pendidikan perlu merancang suatu kurikulum pendidikan yang sesuai untuk tujuan tersebut. Bersamaan dengan proses dekategorisasi dan pembangunan institusi hukum adat, proses rekategorisasi perlu dibangun. Dengan rekategorisasi berbagai kelompok suku yang ada disatukan dalam suatu kelompok yang lebih besar dengan identitas bersama yang baru. Tujuan utama yang hendak dicapai dalam proses rekategorisasi. Pertama, rekategorisasi dimaksudkan untuk mencari alternative bagi nilai-nilai yang hilang akibat proses dekategorisasi, yaitu terkikisnya ikatan-ikatan komunalitas lama dengan menciptakan ikatan-ikatan komunalitas yang baru. Khusus "perang suku" di Mimika, sumber konflik Dani-Amungme juga harus dipahami. Amungme, selain orang Kamoro, adalah tuan tanah di Mimika. Orang Dani (dan suku-suku pegunungan lain seperti Mee, Nduga, dll.) adalah pendatang yang pelan-pelan mengokupasi tanah dan lahan Amungme.Jumlah orang Dani terus membesar melebihi Amungme.Dalam banyak hal Amungme selalu merasa terteror dengan tingkah laku mereka."Perang suku" antara mereka sudah pecah sejak paruh kedua 1990-an.Sumber konflik antara mereka tidak hanya yang tradisional seperti perempuan, babi, perzinahan atau lainnya, tapi juga soal dana bantuan Freeport, pemekaran, Otsus, politik Papua Merdeka, atau bahkan pilkada. Itu artinya pihak luar seperti Freeport, pihak aparat keamanan, dan pemain pendatang sangat mungkin ikut berperan. Harus diakui tradisi kekerasan dalam bentuk "perang suku" ada di mana-mana di tanah Papua. Dokumen VOC Belanda di abad ke 17 menunjukkan orang-orang di sekitar Fakfak (dulu Onin), Kaimana (dulu Kobiai), Raja Ampat, Biak, dan lain-lain sudah punya tradisi "perang suku" dan bahkan13menjual tawanan perangnya sebagai budak di pasar Seram Timur. Tapi "perang suku" di daerah-daerah pantai ini sudah berhenti berkat pengaruh luar, sebagian oleh masuknya Islam dari Maluku, kemudian pasifikasi oleh Pemerintah Kolonial Belanda, dan sivilisasi oleh kalangan zending dan missionaris sekitar awal abad ke 20. Pengaruh luar datang lebih lambat di daerah pedalaman dan pegunungan.Baru setelah Perang Dunia II umumnya Gereja dan pemerintah Kolonial Belanda masuk. Persebaran suku-suku yang sangat luas dan sulit dijangkau, membuat banyak komunitas suku tidak tersentuh pengaruh pemerintahan modern atau pun Gereja. Yang sudah tersentuh Gereja atau Pemerintah pun masih berkeras melanjutkan "perang suku".Dani, Damal, dan Amungme adalah suku-suku yang sudah mengenal Gereja dan pemerintahan modern sejak 1950-an. Di Wamena sendiri, tempat asal kebanyakan suku Dani, perdamaian kolosal pernah terjadi pada 1993.Sejak itu pihak-pihak yang bertikai tidak pernah berperang lagi di Wamena. Tapi di daerah pegunungan lain kita masih sering mendengar berita "perang suku". KESIMPULAN Berdasarkan hasil penelitian pada bagian terdahulu, penelitian ini dapat disimpulkan sebagai berikut:1. Kepala suku sebagai pemimpin informal melakukan perannya sesuai dengan tradisi, adat, budaya yang lahir tumbuh dan berkembang di tanah Papua dari nenek moyang mereka, dimana sudah menjadi suatu kewajiban untuk tetap mempertahankan kehormatan suku yang dipimpinnya, sehingga berperang merupakan suatu kehormatan untuk mencapai kemenangan demi mempertahankan martabat suku yang dipimpinnya. Kekalahan yang menimpa salah satu suku menjadi suatu hinaan bagi kepala sukunya, sehingga kepala suku akan terus mencari cara keluar dari hinaan tersebut, dan terus menyemangati para anggota sukunya untuk tetap semangat meraih kembali kehormatan yang hilang karena kekalahan dalam berperang.2. Kepemimpinan kepala suku dalam mengatasi konflik bukanlah menjadi solusi yang tepat, karena kepala suku tidak akan dapat meredam konflik masing-masing anggota sukunya.3. Konflik yang terjadi di Timika antara suku Dani dan Damal, tidak bisa hanya diselesaikan dengan menggunakan hukum positif yang berlaku, begitu pula dengan pendekatan secara keagamaan, karena sebelum agama masuk ke tanah papua, tradisi berperang antar suku ini sudah menjadi budaya.14SARAN1. Pemerintah harus mampu lebih kritis lagi mencari tahu penyebab konflik ini, bukan hanya sekedar mencari pemicunya, apabila hal ini merupakan suatu tradisi budaya, hal-hal yang lebih konkrit dan kompleks harus lebih dikedepankan, seperti mengundang antar suku yang bertikai, tokoh adat, dan tokoh agama.2. Dalam menyelesaikan konflik ini, pemerintah harus mencari orang tengah, bukan hanya sekedar mencari pemimpin sukunya, yang biasanya berperan memimpin perang suku, jumlahnya bisa lebih dari satu.3. Carilah dahulu "orang belakang" karena orang inilah yang memiliki otoritas ritual perang dan perdamaian. "Tuan perang" dan "orang belakang" biasanya tersembunyi dan dilindungi15DAFTAR PUSTAKA Adisasmita, Rahardjo. 2006. Pembangunan Pedesaan dan Perkotaan, Yogyakarta, Graha Ilmu Bintarto R, Buku Penuntun Geografi Sosial, Yogyakarta, UP.Spring, 1969, hal. 95. Bartle, Phill, 2002. Participatory Method of Measuring Empowerment.Modul Pelatihan Pemberdayaan. Daldjoeni, N dan A. Suyitno. 2004. Pedesaan, Lingkungan dan Pembangunan. Bandung: PT. Alumni Dahl, Robert,1983.Democracy and Its Critics.New Haven Conn: Yale University Press. Friedmann, John. 1992. Empowerment: The Politics of Alternative Development. Chambridge: Blackwell Publishers. Hulme, David & M. Turner, 1990.Sociology of Development: Theories, Policies and Practices. Hertfordshire: Harvester Whearsheaf. Kartasasmita, Ginandjar. 1997. Administrasi Pembangunan. Jakarta: LP3ES. Momon Soetisna Sendjaja, Sjachran Basan,1983,Pokok-Pokok Pemerintahan di Daerah dan Pemerintahan Desa, Bandung, Alumni. Paul, Samuel, 1987. Community Participation in Development Projects-The World Bank Experience.Washington DC: The World Bank. Soetrisno, Loekman, 1995. Menuju Masyarakat Partisipatif. Yogyakarta: Penerbit Kanisius.Sri Sudaryatmi, Sukirno,TH. Sri Kartini, Beberapa Aspek Hukum Adat, Badan Penerbit Undip, Semarang. Sugiyono, 2007, Memahami Penelitian Kualitatif.Alfabeta; Bandung. Suharto, Edi. 1997. Pembangunan, Kebijakan Sosial dan Pekerjaan Sosial: Spektrum Pemikiran. Bandung : Lembaga Studi Pembangunan STKS (LSPSTKS). Suharto, Edi. 2006. Membangun Masyarakat Memberdayakan Rakyat. Bandung : PT. Refika Aditama. Sulistiyani, Ambar Teguh, 2004. Kemitraan dan Modul-modul Pemberdayaan. Yogyakarta: Gava Media. Tampubolon, Mangatas. 2006. Pendidikan Pola Pemberdayaan Masyarakat Dan Pemberdayaan Partisipasi Masyarakat Dalam Pembangunan Sesuai Tuntutan Otonomi Daerah. Trijono, Lambang. 2007. Pembangunan Sebagai Perdamaian : Rekonstruksi Indonesia Pasca-Konflik. Jakarta : Yayasan Obor Indonesia.
Issue 4.2 of the Review for Religious, 1945. ; ,~Befora wrlt[~9 to ~s~° pl:~'se'co~sult noilce ~a Inside. back ~ove,. VOLUME IV / MARCH"i'5. 1945 ¯ ,, + " " l~ItJMbl~l~,2 , CONTENTS, +, ., , SECOND YEAR OF NOVI:FIA'~E" Adam~C: Ellis, +g.J -. .-. 73,, BOiDKLETS . ? . ° . . .,\. HOLY COMMUNIO~ AND SPIRITUAL .~ROGRES~-- " ~- , Clarence McAuliffe; S.2 . ~. . . .- ,-'OUR CO~qT~IBUTORS + ' ' ' " ILL-HEALTH AND THE APOSTOLIC VOCATION~A Missionary" ~THREE PREVENTI'#ES OF, "EXHAUSTION"~ ' ' BOO~S,~i~CEIVED . . ~. ,, .' ' " ' ' . . ,10, THE FAST BEFORE COMMUNION--Gerald Kelly,~ S.J. .~. . .j :l o# L~+'DECISIONS OF ,THE HOLY SEE o. . 122 BOOKREVIEWS (Edited by Clement DeMnth, S.J.)-- '-+- TJ~e Man NeareSt to ChriSt: ~A Herolne~of the Mission Field:,~niroductio . : ~ in Codicerfi: A Prefad'e to Ne,wman's Theology; War'is My Parish; Secrets , . ' ." 124~"~ of ghe Saints: Our Lad, y of Fauma '. , ,.~,, . COMMUNICATIONS ;' . . ' ; . -+. ; . .'+I~0 QUESTIONS AND' ANSWERS-- " '" Absences froXm the Novitiate: ,General+Pei'missions to Spend Small Sfims:' . +Soliciting Votes at General Chapter: Meaning 6f the Perio,dic "General r +Abso ut on":~ Use'+of Old Albs ahd ~eligious Habits: Plenary 'Indu"lge~ce . ~n articulo morris and thd_He~oic Acf; Plenary Indulgence~for.~Communion of Reparation: Nbvitia~e.+at Ordinary House and NoviCes at Community Recreation: Power to Ex't~ndoTime °of Novitiate;'Per'mission for Reli-gious to Donate Blood: Renewal,of Altar Breads: Banner b~fore Blessed, ~5" S,acrament, during Office: Oinission of Sign 'of Cross during the PassiOn; Right"to Admit Can, didate.s . " . ¯ " . ' " " i~ . ~ 136 SUMMER S~HOOL 'DIRECTORY O" --" " " " ~,~'-- ' '~; " " "" EX'PLANA:FI.ON OF THE MASS . " 14'4 ~'MARYKNOLL MISSION LETTERS . ' .- A 144 REVIEW FOR°REI~IGIOUS, Mar~h. 1945". Vol.°IV, No. 2. Publis~'ed +.+~n°ntb] y ; .~January'o March,. , May, July,. Sel~tember;and November, at"~he College.,,, +press,, '606 H;~rnson Street, T, opeka, Kansas,. by St. Mary s College, St. Marys, Kansas; with ecclesmsttcal, approba~t ¯i o- n , E n t ,e- r e d a s s e c o n d c ,lass matter ,January 15 1942o+ at thePost Of~ce~ Topeka,~Kansasi under'the act of March 3, 1879. ¯ '- ~ 'Editofialfl3oard: Adam C. Ellis, S~. G. Augustine Ellard. S.3. Gel:~ld¢K~ll~,, S.3. Editorial Secretary: Alfred F. SchnetderJ S.J. . C6pyright. 1'945. by Adam C. ,Elli,s. Permission' is hereby granted fo~ quotati~nS '~of reasonable~ length, provided due~ credit be giyen this rewew and .tile ,au'thdr. Subscriptioii pric~: 2 dollars a year. ,~, ' Prifited in'U.- Second- Year of Novi :iat:e Adam C. Ellis, S.J: ,7T H| "EE mFRpEirNe,C aHnd R oet~hoelru p'toil0inti,c 3aol sthepehoir~iems iinni mthiec Aalu tsot rtihaen Church had all but ~estroyed the .religious life in: ~ Europe by the end of the eightdenth century. V.ery many,, monasteries and convents had either been Suppresse'd or were, f6rbidd~n to take novices. As a restilt ¯many" b~n~fi~ent labors~of the religious, in behalf Of the social needs 6f the:J "Church ~ere brought to a standstill. BU~ it was imperative that these spiritual and corporal.~works of mercy should hot'be abandoned altogether. Divine Providence inspired dd~'oted laymen and women to step into the-breach~ ~ to.take.up the task of teaching Christia_n Do~.r.rine ~to chil- ~dren, and of caril~g for the sick, .th~ aged, and the orphans. - Eventual.ly th~se zealousla~borers ,bhnded tbgether into .~,~smallgrout~s in order to work together more efficiently.; then-they began to live toge'ther in community,'and with ¯ the-permission of their local Ordinary they took simple, private vows and wore a common garb. Recognized offi-cially neither by Church nor State, the.y carried on their work valiantly. Eventually the Church rewarded thei~o °o zealous efforts. At first approval was given only 'to" their "constitutionsi but, especially during the second half~ of the nir;eteenth century,,, the Holy See .appro.ved the institutes .themselves as congregations with simple vows. Many of the founders of these modern congregations o realize'd that men.~and women whose vocation it was to-strive for perfection, in the active life needed a longer period " of' ptobation than the single year of novitiate commgnly ~-,,prescribed for cloistered religious. Hence these founders.~ ordained that all c.andidates undergo a second year of novi-. , 73~ ADAM C. ELLIS -.tiate~before the "firs~ Reoieto for R~ligiou.s profession+ of vows.° Furthermore, - some provided in their constitutions that the noviCesshould b~ employed in the external works of the congregatiffn during their second year. "This was done to determine whether they were fitted for this kind of work, and to give them opportunity to adjust their spiritua! life to the dis-tractions and trials+of the actiye apostolate. The Sacred Congregation of Religious consistently-refused to permit novices to be so employed during,the first year of nov.itiate.~ This practice of the S. Congregatt0n passed into the legislation of the NOrrnae of /901. 'After . stating in Art. 73 tfiat novices were n~t to be engaged in the ¯ study of the arts and sciences nor in theeexternal work of the institute, Art. 7"4 continued as follows: "Where there are tyro years of novitiate,the first is to follow all the i~r~- scriptio, ns laid down above for the one (canonical) year. During the second year, howe('er, the novices may engage moderately in studies or in other works of the institute ¯ always under the direction and vigilance of the master; this is to be done in the novitiate house itself, but" not outside of it, unless-grave, reasons advi~e otherwise." - The Code of-Canon Law was promulgated on.Pente-- cost.Sunday, May 27, 1917,, and.began t6 bind on Pen-tecost Sunday,. May 19, 1918. ~ Since the l~gi_slation of the Code sut~'erseded .the old Noi'rnae, upon which most of the cons~titutions of modern congregations were based, it became necessary for all religious institutes ~o revise their constitutions .in order (o bring ~hem into con-" ?;forniity with the Code. Superiors, therefore, were inter-i~ sti~d to find out what theCode had to say in regard t6 the second year of novitiate. They fo'ufid very little. 'Canon 5.55,"§ 2 allo~ed a second year df nowt~ate tf the+constitu-tions prescribed it,- but stated that this second year was not required for the validity of the subseqUent profi~ssi6n of 74 - w.hich were eventually-.sent tothe :Congregation of Reli-,. giou~ fora solution.Since canon 565, § 3-forbade n6vices _to engage in studies or in the. external' Works'of the institut~ "::during the year of novitia'te," did the s~im~ prohibition apply also'to the second year? Again, some congregatidns that employed, novices in external work, as was permitted' .![ b}'~ their, constitutions, preferre,d t6 do this during "the firs.t "~°~' year (as a means-dr trying out th,e:no~rices), and then~ to- ~ devote the Second ~ear exclusively to their spiritual f0rma/ ~ ., tion. Was this permitted under the new Cod~? -Such ";questi0ns,land others similar to-them, ~ind the fact that ~, various .provisions .concerning this rhatter.were found in many constitutions which had been revised according to the Code and submifted to the Itoly See for approval ~ill induced }he Congregation of Rdigious to make a careful 0 study of the subjgct. This study resulted in the "Instruc- [ion on the Second Year of Novitiate'" in .which all~ such 0_. questio~s~ gre. ~nswered and the fundamental :prinCiples-- which governed the pr.acticeof the Church during the.past ninety years are brought to the attention of all superiors of ~instit'utes having, two years of novitiate, . " There are fdur cardinfil points.in the instruction,~ ¯ Let us~consider each one in turn, I,. SpiritaalTormation of the Nboice is thO Principal ~ Purpose of the Second" Year. " -, "It is qui'te right that a i~ovitiate of more than one yearo~ be prescribed in. some institutes, especiz[lly, among those. '~Whose members ~are emp~loyed in external works, since they, distracted by various cares and more exposed ~o the dangers ~For thcr. tegt of "this Instruction see pp. 122-1.23 of this- issue. ~ Mar~b, 1945 " SECOND YEXR OF NOQI'rlAT[~ - ~ 'thereby serve You-in serving them for the mission. I was "~ " d~sconsolate at the thought that I'had"lost my work in the. mission and~had been given none in the province: ai~d al~l, the~while Your loving mercy was gig, ing me a-~hr~e~f01~t work, TO. YOU, IN MY FELLOW RELIGIOUS,. FOR° .~ December 1,Sth. It ~toesn't matter what I do if-I~-do .~ ~. God's will, if I: obey,-if [ love. God w~nts not my:~vork, ~ but. my love. ~o - . December 20.th. There is NO VACATION for ~a.'., " religic~us. Is no work ass{gned'or°allowed? Then must ,~' ¯ ~l.eisure be used to work the ~arder at becoming a saint, oat ~ ~. .- loving God more, at intercedifig and atoning more for souls~ ~ December 29th. -A ciborium full of hosts was conse- -, ~ated at Mass and then ,pushed ,back to the co~ner 6f the :~. /. corporal so 'that.it would not interfere with the l~Ias~s beingsaid. I waiat to be like that ciborium. Even though ; :'~ I am not a~llowed to return to the mission or am not givdn- " " ~" "~ ' work elsewhere, I wa~t to~do God's holy .will quietly and. entirely a'nd unostentatiously like that.citmfium-~-not hin~- derin~g .the great work of lorethat others'are carrying.on, ~- - and yet keeping Jesus all the while in my heait, read,r to ~.7" impart Him~without losing Him~to the souls, whoeve~ and wherever they be,to which "the servants of our Lord, .my'superi°rs, may. take me. . . \ Three Preventives" "' ot: "l xhausfioh" -. G. Augustine Ellard, S:J. ~, ~ ECENTLY it was announced that l~sychiat/isti i~n th~ United. States-ArmY have discovered threeLfactors, which tend to prevent "exhaustion" or "combat: :fatigue,".,that is,~a~bndition of certain soldiers who with~" Out being wounde~lbr, diseased.bave become more: or lels, iinfit to continue fi~hting, They may have fought long and ourageously: :but now, though apparently physicall_y well, they feel incapable of doing more; they are "exhaustedT'. too grdatly_ fat.igued to go on. The three preventives are: ~-edprit de corps, gooffleadership, and~reasons for fighting2 ,, ~Ivappears not unlikely that among- religious there may sometimes be an amilogous condition of "exhaustion," "and that it may be avoided by. the same three means. The first pre~;entive is esprit de corp.s. Amon~ Ameri-can~ service units its character and efficacy, are best illustrated _~.perhaps by the Marines. A Marine ~is taught f~om the beginning to feel that he is in thd greatest fighting group in all the world. ~Hence the~re is every reason why he should have the ti'tmost confidence in all his t~eilow Marines,' and why. he in turn must measure up to their exp,ectations. The ~Mdrines' records ar~ most glorious:, they must not be allowed to be'stained with ~nything that would dim their ~ luster.0 Everybody, atleast everybody in the American ~world, expectsofily what is most excellent~and heroic"from the Marines: he mu~f not disappoint.them. The'importance ~ of esprit.de co.rps is recognized by the Aimy and Nawy to be _so gregt that they are careful to f~reserve the distinctive "ide~nti~y and"historical ;ontinuit.y, with all their ~raditions ~> " - '- G,~ "AuG~-STINE EELAR~ ~ ¯ ; " Reoied) fo~ Relioious," aitd glories, of each s~parat'e u.n.i~ or division.--.The "~ight- -ingoSixty-hinth'' would be another ~xample of a. gtou_p in the American/~rmy that is.noted for its esprit de dorps. - ,.Religious orders and cbngregations also have their own esprif db corps., ' Sometimes it leads 'them intb faults,, for example, corporate pride or envy. But that is n6reason why it should not be cultivated f0r the good th~it is in it." A teligious:naturally and rightly tikes a cett~iin pride "in belonging to his 6rder-=-otherwise why did he-join it?-- an-d if h~ shoul~l 'feel~ deeply' and tritimatelywith regard to it: What is. meant by .noblesse oblige; that ~sense could be powerful aidto, livin_g up.t.o tile ideals andtoattaining t,ile ::purpose~ of the o~der'. 'The.laistok~r.'andtraditions of the institiate can be'a perennial f6untainhead of .inspiration arid courage: Its professed aims are a standing.challenge a~nd stirhulation to renewed or greater,.exertion. The examples of the founder arid of distinguished member~ are a~ constant _ invit~tioh to.emulate them, and'a clear prbof of what mem-bers o{ the organization, can achieve-.:' One feels that it" Would be a sil~me not to give a good account oYoneself in Suchcompany or t9 disappoint their hopes. The laurels
The Implementation of Gap Information Activity to Teach Speaking Procedure Text to the Ninth Graders Luhur Bayu Nirwana 092084002 English Education, Faculty of Language and Art, State University of Surabaya luhurnirwana@gmail.com Dosen Pembimbing: Him'mawan Adi Nugroho, S.Pd., M.Pd. English Department, Faculty of Language and Art, State University of Surabaya Abstrak Bahasa Inggris adalah salah satu pelajaran wajib yang dimasukkan ke dalam kurikulum sekolah SMP dan SMA. Ini berarti siswa telah belajar bahasa sejak tahun pertama di bangku SMP. Tapi kemudian ketika mereka lulus dari sekolah tinggi kemampuan mereka berbahasa Inggris tidak berkembang dengan baik. Strategi mengajar tampaknya menjadi salah satu faktor kegagalan. Kegiatan kesenjangan informasi tampaknya menjadi pilihan bagi guru dalam melakukan kegiatan mengajar kepada siswa. Berdasarkan pandangan CLT kegiatan ini sangat membantu untuk mengembangkan keterampilan berbicara siswa. Ini memberikan siswa banyak kesempatan untuk berlatih berbicara selama kegiatan pembelajaran. Dengan demikian, peneliti memutuskan untuk melakukan penelitian tentang kegiatan ini untuk digunakan dalam mengajar berbicara teks prosedur untuk anak kelas sembilan. Ada dua pertanyaan penelitian dalam penelitian ini. Pertama adalah tentang pelaksanaan kegiatan informasi kesenjangan dalam mengajar berbicara teks prosedur untuk anak kelas sembilan. Yang kedua adalah tentang respon siswa terhadap implementasi dalam mengajar berbicara teks prosedur untuk anak kelas sembilan. Penelitian ini dilakukan di SMP Negeri 1 Bangkalan. Subyek adalah siswa IX-D nilai. Ini adalah penelitian deskriptif yang menggambarkan pelaksanaan kegiatan informasi gap untuk mengajar berbicara prosedur teks untuk siswa kelas sembilan. Berdasarkan hasil penelitian, pelaksanaan kegiatan informasi gap yang baik untuk diterapkan di kelas untuk mengajar berbahasa Inggris. Selain itu, siswa juga memberikan respon yang positif terhadap penerapan Gap Information Activity di dalam kelas. Kata Kunci: Gap Information Activity, Pengajaran Berbicara, Prosedur Teks, Kelas IX Abstract English is one of compulsory lessons which is put in junior and senior high school curriculum. It means students have learned the language since the first year in junior high school. But then when they are graduated from high school their English speaking ability does not develop well. The strategy seems to be one factor of the failure. The gap information activity seems to be an option for teacher in conducting teaching activity to students. Based on the CLT view this activity is helpful to develop students' speaking skill. It gives students a lot of chances to practice speaking during the lesson activity. Thus, the researcher decides to conduct research about this activity to be used in teaching speaking procedure text to ninth graders. There are two research questions in this research. First is about the implementation of gap information activity in teaching speaking procedure text to ninth graders. The second is about students' response toward the implementation in teaching speaking procedure text to ninth graders. This research was conducted in SMP Negeri 1 Bangkalan. The subject was the students of IX-D grades. It is the descriptive research which describes the implementation of gap information activity to teach speaking procedure text to ninth graders. Based on the result of the research, the implementation of gap information activity is good to be applied in class to teach speaking English. Moreover the students gave positive response toward the implementation of the activity. Keywords: Gap Information, Teaching Speaking, Procedure Text, Ninth Graders. INTRODUCTION Background of Study There is no objection that language and human being cannot be separated. Language is a media for people to communicate each other. Without language we cannot make a good interaction with other people. It is like what Yule (2010) says that human language trully serves a communication system in any situation. Moreover language also tool for learning, Yule (2010) states in his book that we can use language as a tool to learn about language itself. English has taken its role to be an international language. As quoted by Crystal in Cahyono & Widiati (2004) it is abudantly clear that now English has achieved its global status and the global status of English cannot be separated from its popular role as the language, science and technology. As the result of this situation, English has started being popular to be the media of communication among people around the world including Indonesian. As a country that wants to take a role in the world trading and competition, Indonesian government puts English as compulsory lesson in junior and senior high school curriculums. It is stated in Depdiknas (2006) that the aim of English teaching is to enable students to communicate with target language. In the term of communication, speaking skill takes the bigest role. However the final target of learning a certain language is to use it as a media to communnicate with other. Here in Indonesia, students start to learn English from the first year of Junior High School and it is continued regularly until they graduate from senior high school. But then the problem appears here. Although they have started to learn English since first year in Junior High School, their English skill do not develop well. There are seceral factors cause this failure, one of those factors is the method that is applied in class. Most of English teachers in Indonesia still apply teacher-centered class setting in teaching English. This class setting does not optimally give students chance to communicate through target language. This class setting will also provide low students talking time, so that the researcher will conduct a research of The Implementation of Gap Information Activity to Teach Speaking Procedure Text to Ninth Graders. The researcher decides to carry out research in speaking field because the main purpose of learning a language is to communicate and the most obvious way of human being to communicate is by speaking. Speaking is an important part of learning to speak the language teaching purposes should improve the communication skills of students, because that way, students can express themselves and learn how to follow the rules of social and cultural right in communicative circumtance. Kayi (2006) It makes speaking takes very important role in either learning or teaching English. The purpose of the students who learn language is to communicate. Finally it only can be communicated as well as expressed through speaking. Moreover students need a motivation to stimulate their willingness to communicate. They need a reason and an environment that supports and encourages them to start speaking through target language, English. Here is where teachers take their roles. Teachers have to be able to motivate their students to speak through English by creating the atmosphere and environment that support their students to speak and communicate through the target language, English. How then teachers will provide all those thing to students? It is of course they should find the right method to be applied in the class. Communicative Language Teaching (CLT) method can be a solution in this case. Richards (1999) says that CLT sees the needs of language teaching is to communicate each other in the real life. That is why the teacher should focus on communicative profiency rather than mastery of structures. There are some class activities that include in CLT, such as Role-play, interviews, information gap, pair-work and learning by teaching. Based on the perspective view of CLT, researcher decides to conduct a research about the implementatioan of Gap Information activity. It is because the gap of the information will make students curious and it gives the students reason to ask. Whenever they have a question to ask, it means they have reason to communicate and it can be good beginning for teacher to start teaching their students to communicate through target language. Moreover there are some genres in our national curriculum. They are procedure, descriptive, recount, narrative, report, news item, analytical exposition, hortatory exposition, spoof, explanation, discussion and review. The researcher will only concern on the procedure text because he believes it motivates students more since through procedure text students will be abble to share their idea of making or doing something. Based on the background study above, the researcher formulates questions in carrying out this study.Those questions are: (1) How is the implementation of gap information activity to teach speaking procedure text to ninth graders? (2) How is the students' response of the implementation of gap information activity to teach speaking procedure text to ninth graders? This research will only focus on students' speaking skill. It will be conducted to the ninth graders students in SMP Negeri 1 Bangkalan. The result of this research may not be the same with other school, other material and other students in different level Review Literature The aim for someone who learns language is in order to communicate with others using the target language. According to Harmer (2003) in order to make the communication to be successful, the speaker must have to structure the discourse in such a way that can be understood by the listeners. It means that when the speakers try to speak, they do not need to use complicated structure of discourse. They only need to make what they want to deliver can be understood by the listeners, so that the goal of communication can be achieved. Still related to the former, Kayi (2006) explains that the ability to communicate in a second language clearly and efficiently contributes to the success of the learners in school and success later in every phase of life. Kayi mentions the words "success" and "ability to communicate" in his statements. It is clearly enough that by being able to communicate well, people have a big chance to be successful in various situations. People tend to express what they feel through spoken language. If those people can express it well and understandable, they have more opportunity to get the things they want. In the country which uses English as foreign language like in Indonesia, most of its learners study language at school. They learn English with many limitations, such as limitation of time, place and situation, especially when they want to start learning speaking. They do not have enough opportunity to do that. Klancar (2006) states young learners in the communicative classroom should get as many speaking opportunities as possible and their speaking time should slowly but steadily rise so as to prepare them for various communicative situations. The opportunity of speaking will affect to the speaking ability. After giving the learners opportunity to speak teachers should improve learners' speaking skill. At this point, the role of the English teacher is also important to the students' speaking skill development. The teacher should be able to conduct a good teaching speaking during the lesson activity in class. to attract students' attention during the lesson, the teacher should be smart in positioning himself in front of the students during the lesson activity, because the way of how teacher takes role during the class activity can also affect the students' attention. One of the best methods in teaching English is Communicative Language Teaching. This method aims to make students can communicate through target language. Belchamber (2007) says that the main focus of CLT is to teach student use the target language as their media of communication. That is why this method is appropriate to support foreign language learners to communicate through the target language. There are lots of features that provide students to speak much use target language. CLT can be understood as the principles of teaching goal, all features in this method both the setting of the class, the role of teacher and also the class activities facilitate the learners well. One of the activities that is included in this method is Gap Information Activity. Harmer (2007) states that Information Gap is where two speakers have different bits of information and they can only complete the whole picture by sharing that information-because they have different information, there is a gap between them. It means that gap information is the class activity that is used to train students speaking skill communicatively. In this activity each student will be given a paper that consist different information with his partner. Students have to get the complete information by asking his partner. Harmer (2007) also says that the idea of information gap as an organizing concept for a speaking activity is that one person has information that another lacks. They must use English to share that information in order to accomplish a task. Through this activity student will get the real reason and situation that will make them communicate trough the target language In implementing gap information activity to teach speaking procedure text teacher needs to follow some steps that have been stated by Murray (2006) Pre Activity: This stage is the beginning of the lesson. Firstly, the teacher needs to tell students everything about the procedue text. Its aim, grammar features and also the generic structure. After that, teacher needs to tell the students the rules of the gap information activity. He also needs to show the students the example how they will do the gap information activity. Whilst Activity: This stage is the main activity of gap information. In this stage, teacher let students do the activity while the teacher himself watches his students and helps them with their difficulties. In this stage teacher should pay much attention to his students' activity to make sure that the activity is going well. Post activity; This is the last stage of the lesson activity. In this stage teacher discuss the students' work together. After that he tells the students the conclusion of the activity that they just did. Then he ends the lesson. It can be adapted from Ansarey (2012), her study by title "Communicative Language Teaching in EFL Contexts: Teachers Attitude and Perception in Bangladesh". One of its aims is to find out the contribution of communicative language teaching in Bangladesh and the result of this study is it obviously shows that CLT can contribute much in helping develop more proficient speakers of English. METHODOLOGY Research Design The researcher used descriptive qualitative research design to obtain the information concerning with the implementation of gap information activity to teach speaking procedure to ninth graders. According to McMillan (1996) descriptive study investigates and describes the existing phenomena. It shows the real condition happens when the research is being conducted. The researcher is not allowed to manipulate anything, the condition of the research must be naturally happens. The researcher used descriptive research since the objective of this research was to demonstrate a class activity in teaching speaking procedure text. The researcher did not get involved in teaching and learning process. He only observed the teaching learning process in the class. The researcher did not make any interaction or participation during teaching and learning activity in class. The researcher only observed all activity that occurred during the lesson concerning how the teacher delivered gap information activity in teaching speaking procedure text. He kept on detail recorded of what happened and monitored the observation as the result. The researcher would only write what he saw and listened during the lesson activity. At the end of the observation, he would analyze the data involved observation checklist, field note and questionnaire. The Subject of the Study The subjects of the study were the ninth grade students. This research was conducted in class IX D of SMP Negeri 1 Bangkalan which consists of 36 students. Setting of the Study This study took place in the IX D class in SMP Negeri 1 Bangkalan. The researcher chose SMP Negeri 1 Bangkalan as a place to conduct this study. The school was comfortable for learning activities since the school was surrounded by trees and the situation in the school was not too crowded, so that students could study pleasantly. Besides the students were also provided with facilities that supported teaching and learning activities, such as library and various laboratories, The important part of the school that encouraged the research to be successful was the clean, wide and comfortable classroom which the students were in to study. It was one of the essential facilities which give an effect for the teaching learning process. Those factors create conducive atmosphere in class the support the researcher to conduct this study. Moreover the teacher applies gap information activity that suitable with this study. Data and the Source of Data The data of the study were the activities in the teaching and learning process that were according to gap information activity. The researcher would describe the data in the form of words, phrases, and sentences, rather than numbers because the researcher would conduct the descriptive qualitative study. The data were in the form of description of the students' English oral performance during the gap information activity and the responses of the students. Those data were needed to answer research questions of the study. The data to answer the first research question "how is the implementation of gap information activity to teach speaking procedure to ninth graders?" were the class activity during the teaching and learning process. To get the data, the researcher use observation checklist to observe the presence of the behavior and field note to take a note of the thing that happened during the teaching and learning process. The data to answer the second research question "How is the students' response of the implementation of gap information activity to teach speaking procedure text to ninth graders" were the students' opinion. To get the data the researcher used questionnaire. Research Instrument Research instrument was an equipment to collect the data. In this study, the researcher would use observation checklist, field notes and questionnaire as instruments. Those would be explained below: Observation Checklist The researcher used observation checklist to understand individual behavior or process of occurring a noticeable activity in actual or situation. "The simplest device used is a checklist, which presents a list of the behaviors that are to be observed. The observer then checked whether each behavior were present or absent" Ary, Jacobs, Sorensen, & Razavieh (2010). Through checklist the researcher would know which part of behavior was missed by teacher during lesson activity. Field Notes Field notes was a kind of brief notes made by the researcher to observe the teaching-learning process. The researcher used field notes to observe the activity in the class by watching, listening, paying attention and writing everything that could be used as the data during the research. Bodgan and Biklen (2003) say that field notes are the written account of what the researcher hears, sees, experiences and thinks in the course of collecting and reflecting on the data in the descriptive qualitative study. The researcher would write all the important things she would see, hear and some additional information that was not mentioned in the observation checklist. It is also supported by Wallace (1998) that making field notes can prevent the researcher from trouble and confusion in presenting data caused by continuing to the next things. It will help her to organize the data before the data is being analized. Questionnaire Questionnaire was an instrument to get the survey information from the research participants. It is in line with McLean in Cohen, Manion, & Morrison's book ( 2007) state that questionnaire can be used to collect survey information that provide structure, often numerical data being able to administrated without the presence of the researcher and often being comparatively straight forward to analyzed. Data Collection Technique The researcher got the data from observation checklist, field note and questionnaire. The observation checklist was used to get the information during the teaching and learning process. The observation checklist was also to know whether the teacher applies the indicators or not. The field note would be used to records how teacher would implement gap information activity to teach speaking procedures text and what situation would occur during the lesson activity. It would be used by researcher to answer the first research question. To answer the second research question the researcher would use questionnaire. Questionnaire would gain the information about students' responses toward the implementation of gap information activity to teach speaking procedure text. Data Analysis Cohen, Manion, & Morrison (2007) state that data analysis of qualitative research is a process of categorization, description, and synthesis data in a form of participations' definition. In analyzing the data, the researcher would present the result of the observation checklist, field note and questionnaire during three meetings. The results of observation checklist were analyzed based on the class condition and responses of the data students. The researcher would observe the teaching and learning process during three meetings. The results of the field notes are used to support and explore the data from the observation checklist and questionnaire. The results of the questionnaire are analyzed by dividing number of comments of each item with the total number of students then are multiplied with a hundred percent. RESULTS AND DISCUSSION Result The Result of the Observation Checklist and Field Note: Observation Day I The first observation was conducted on Wednesday, July 24th, 2013. It was Ramadan Month. Most of students who were Muslims were fasting that is why the learning activity in class was shorter than in regular days. It was 2 X 30 minutes for each meeting. The class was begun at 6.30 AM. Right at that time the observer together with all students entered the class. The observer took a seat at the back row in order to be able to take a note of the class situation during the class activity. The students were so crowded. They were so busy talking each other. At 6.35 AM the teacher came and asked all students to take their seat before the lesson began. In the very first time teacher asked one of the students to lead their praying before starting the lesson. This was the conversation that occurred in the beginning of the class: Dialogue I T : Halo guys, good morning S : Good morning sir, T : Ayo semuanya kembali ke tempat duduk masing2 yaa Ayo, rafa pimpin doa S : Before we start let's pray together Than all students pray S : Finish! After praying, teacher checked the students' attendance list by calling their names. At the beginning of the lesson, teacher reminded his students about the previous meeting. Their previous meeting was about reading procedural text. Teacher gave them short review about the previous meeting. Teacher asked students some questions about their previous meeting to stimulate students' memory about previous material and to give them chance to speak when they answered the question. Dialogue II T : Ok students, know I want to check do you still remember about procedure text? S : Yes sir ( they answer in a choir) T : All right students, raise your hand please. (Some students raise their hands) Yes, andika please S : Procedure text is text tell we about doing and making pak T : Oh good, any other answer? Yana, please yana S : Same sir, text telling us to make or doing thing T : Yes, good. Procedure text is a text that tells us about doing or making something. Very good. What about the generic structure? Anybody knows? (Students answer in choir and the class become crowded) Teacher chose one students to answer his question S : Title, ingredients, steps T : All right good, the other? Teacher point other student S : Same with sir, the title, the tool and ingredients and the steps T : Ok, very good, it seems you understand about procedural text, jadi sekarang kita akan mulai ke speaking, apa speaking itu? S : Ngomong paaak ( together) In this point teacher had succeed to remind his students about the previous meeting's material which was still related to today material. It also gives them chance to start speaking in answering some questions from the teacher which was as the warming up before they start to the main activity, speaking procedure. The next thing which was done by the teacher was telling his students about what they were going to do that day. Moreover teacher gave them example about their activity today. Teacher also asked his students to help him in doing the example of their main activity which was gap information activity. Dialogue III T : Oke anak anak, sekarang kita akan belajar speaking procedure text sambil main game, S : Horeee ( the class become crowded) T Nama gamenya adalah Gap Information. Dan dimainkan berdua dengan teman sebangku kalian yaa. Here I have the steps make instant noodle but it is not complete information it is only picture. Ayo latihan dulu sebelum main, mari kita lengkapi sama sama informasi how to make instant noodle Then the teacher sticks the incomplete text of how to make instant noodle to the whiteboard and ask the students to complete it together. T : OK, bangku sebelah sini, apa step number one? S : Masak airnya sir, T : Yes, come on in English please S : Boil the water T : Ok, good. Come on next row S : Keluarkan the noodle from its kemasan sir and then put in to the boiling water T : Ayo open your dictionary S : Take it of the package T : Ok, good, what's next? S : Mix the flavor T : All right, and then? S : Mix the flavor with the noodle, and it's ready to serve T : All right, you all are very good. Nah nanti kalian kerjakan sepert tadi ya, saling melengkapi dengan temen sebangku kalian masing-masing. Remember, always speak English because I will watch all of you. Ok students? S : yes sir After giving the students example about the activity, teacher gave his students the worksheet. The worksheet was a procedure text about how to serve a simple diner. Each student received a text with the same title but had different information. One student had the information which his bench friend did not have. The teacher asked them to complete their worksheet by asking to their bench friend. After that he walked around the class to watch and help his students. In the other side students were being so busy completing their worksheet. They did the gap information activity like what their teacher did. They asked their bench friend about the information they need to complete their worksheet. The conversation occured among the students during the main activity. They tried to speak English bravely and confidently to their friend. The atmosphere in the class was good enough and conducive that support students to speak English. Here are the examples of the students' conversation. The examples of the conversation bellow were taken from several pairs of students in class: Dialogue IV S1 : What is the first ingredient? S2 : The first ingredient is water. S1 : OK, what is next? S2 : Akuuu. . . S1 : Oh,OK yes please. Dialogue V S3 : What is the second ingredient? S4 : The second ingredient is meatball S3 : Oke I get it. S4 : Next, what is the third? S3 : The ingredient number three is noodle S4 : Ok, its hamper lengkap S3 : What is next? S4 : Next ingredient is chili flavor. Now, what is the last ingredient? S3 : The last ingredient is salt. S4 : Ok, now it is complete. . Dialogue IV and dialogue V were the script of conversation that occurred from two different groups in the class during the activity of gap information. They participate very well and actively speak with their partners to complete the information of what ingredients they needed to serve a simple dinner. The similar conversation also occurred in the other pairs during the activity. They kept speaking actively during the gap information activity. The examples below were the conversation that occurred when some students were completing the steps of how to serve a simple diner. Dialogue VI S1 : The first step, Boil the water for ten minutes. S2 : Thank you S1 : Come on, next! S2 : Next is put in the meatball to the boiling water. Dialogue VII S1 : What is the step number three? S2 : Take the meatball, then put in the noodle to the water S1 : Ok, after that when the noodle masak, what is masak? S2 : Sir, masak bahasa inggrisnya apa sir? T : Just say being cooked, pake tobe ya. Is being cooked S1 : Thank you, Sir. Ok. When the noodle is being cooked put in the salt and mix it S2 : Ok, next step. Put in the chili flavor and mix it. S1 : Yes, after that put in the meatball and wait for three minutes. S2 : Then the food is ready. All students conducted the similar conversation with the examples above during the gap information activity. In the other side the teacher kept watching and guiding his students during the activity. The student centre activity like what happened in this class really gave much time to students to speak and express their English during the lesson. They did not need to be afraid of making mistake or asking because they had supporting environments to learn and practice to speak English. Besides, the teacher was always ready to help them if they had some difficulties or questions. After doing the gap information activity teacher asked all students to check their worksheet. At last teacher asked the students randomly to deliver the step how to serve a simple diner to the class. Teacher chose two students to speak in front of the class. Those lucky students are Suci and Ramdan. They did it well although grammatically they still made some mistake. In the end of class activity teacher asked his students to review what they had done that day. After that, the teacher asked students to make group of 6 that would be used in the next meeting. Teacher also gave students some assignment to find a procedural text for each group. And finaly teacher asked the captain of the class to lead his friends prayed before they went home. The Result of the Observation Checklist and Field Note: Observation Day II The observation day II was conducted on Friday, July 26th,2013. This observation was also conducted in 2 X 30 minutes. It was the same with the day I, the class also began at 6.30 AM. All students and the researcher entered the class right at 6.30 AM. Same with day I, the observer took seat in the back row in order to be able to watch the whole class. For about ten minutes after all students entered the class, teacher entered the class and greeted his students. After greeting and having little conversation with the students, he checked the attendance by calling the students' name on by one. Next, he asked the students to sit with their group that they had made. After all students sit with their group, he asked the captain of the class to lead their friend prayed before starting the lesson. After that, teacher reviewed their previous meeting. The following was the dialogue between teacher and students in the beginning of the lesson. Dialogue VIII : T : Ok students, how are you all? S : Fine, Sir. T : Good, before we continue the lesson, I want all of you to sit with your group. S : (Students move to sit with their group) T : All right, good. Now before we start the lesson. Raffa, ayo pimpin doa S : Before we start, let's pray together. (Everybody starts praying) Finish! T : Well students. now, I want to check. Who still remember about our class meeting (students answer in a choir, it makes the class crowded) T : Silent please, ayo dibiasakan raise your hand. Jangan keroyokan Yes, Lita please S : Learn about procedure text sir, play gap information how to serve simple dinner. T : Very good. Gitu dong, ngacung dulu kalo mau jawab. OK, now who still remember the generic structure of procedure text? Yes, anang, please S : The title, ingredients and steps sir. T : That's good. I think You all still remember everything. Now it is time to submit your task. Ayo ketua kelompoknya maju kumpulkan tugas yang bapak kasih kemarin. This review was very useful as the warm up for the students before they continued to the main activity. Moreover, by remembering what they did in the previous meeting, it would make students be ready to receive material of the lesson that day. In this point, teacher also asked students some questions to make them speak, this was done to create English atmosphere in the class. However, when students had supporting environment they would participate well to the whole activity during the lesson. The next activity which was carried out by the teacher was another gap information activity. Different with the previous meeting, it was conducted in group not in pair. Students would do the activity with their group. It applied the basic concept of gap information activity where one of the group members had the information while the others did not have. Those who had the information should tell his friends what information he had to complete the worksheet was given by the teacher. Since the activity that day was different with the previous meeting. Teacher gave them example how to do the activity. He asked some students who were the representative from each group to come forward and help him gave an example to their friends. Before teacher started the example he stuck a passage of how to make meatball to the white board. After that all students who came forward was asked to gather as a group. Then he asked one of the members to read the text in the white board and remember it. Later when that students came back to the group he would tell the group what he had read and all members of the group will take a note of what their friend told them. Every single member of the group would have their own turn to read the passage and tell his group about the information that he read. In the end the group should collect all the information and complete the work sheet as the perfect procedure text. The dialogues bellow were some conversations that occurred when the teacher was giving the example. Dialogue IX : T : Well students, now we will do another gap information activity. S : Horeee ( students yelling together) T : We will do this activity in group. Does everybody have the group? S : Yes, Sir! T : Ok very good. I will give you example, but I need some students to help me. Ayo masing masing kelompok kirim satu orang untuk maju. How many groups is in here? S : Six groups, Sir T : OK. Sekarang bapak dan teman teman kalian akan memberi contoh bagaimana kita nanti akan melakukan gap informationnya. Well, here I have a passage of how to make meatballs. I will stick this passage to the whiteboard. Nah, sekarang. One of you read one sentence of this passage and tell your group. Come on do it. S : One student walks toward the whiteboard to read the text and then tell his friends what he just red. T : Nah sudah, gantian. Diikuti yang lain. Begitu seterusnya, urutan sampai teksnya selesai. Is it clear students? S : yes sir. After the example was given, the main activity, gap information, was started. On the white board there were three passages of procedure text. Text number one was how to make egg and lemon soup, text number two was how to make milkshake and text number three was how to make tomato soup. Group one and five were asked to do text number one, group two and four were asked to do text number two while group three and six got text number three. After listening to all instructions and getting their job, each group started doing the task. Every student was so busy completing the worksheet which had been given by the teacher. When completing the task some conversation occurred among students. The following dialogue was the example of conversation that occurred among students. Dialogue X S1 : The title is how to make egg and lemon soup. To make egg and lemon soup you need all these ingredients. (While one of the group member was saying the sentences, the other group members were taking note in their paper. Then after the first member finish, the next member immediately went to the whiteboard to get next information) S2 : Number one. Three pints chicken stock. Number two juices of two lemons. S3 : Number three salt and pepper. Number four, four eggs well beaten. The conversation above was the example of the dialogue when students in group one completing the ingredients of the procedure text. The similar conversation and situation also happened is the other group. The following was the dialogue of group six. Dialogue XI S1 : Number four, a half teaspoon of salt. Number five eight cups of water. S2 : Number six, one per four teaspoon of pepper. Number seven small clove of garlic S3 : The last ingredient is one pr four teaspoon of butter. In completing the next part of procedure text, the steps, students took longer time because the sentences were longer than in ingredients. However they still actively took part in the activity to complete their worksheet. The dialogue below was the example of conversation in group four when they were doing the steps of how to make milkshake. Dialogue XII S1 : Now follow these steps to make a milkshake S2 : Number one, place milkshake glasses into the freezer. S3 : Number two take the ice cream from the freezer before you. . . I forget, wait. (She went back to the whiteboard to read the text.) From the freezer before your shake. S4 : Number three, mix the ice cream, milk and added flavors into blender for one minute. S5 : Number four, pour shakes into the frosty glasses. Take the milkshake glasses out of the freezer, then pour the shake mixture in. S6 : Drop a straw into the shake, then enjoy The last thing that students needed to do after they had completed the ingredients and steps was collecting all those information and write it to the worksheet. Directly after it was completed, they submitted their worksheet to the teacher. In thirty minutes all groups had finished their work. Then, teacher asked one student of each groups to read their worksheet in front of the class. in the end of activity teacher asked the students to review what they had done that day. After that the captain of the class led their friend to pray. Before the class dismissed teacher greeted his students and the class was over. The Result of the Questionnaire The result of the questionnaire was used to find out the students' responses during the implementation of gap information activity in teaching speaking procedure text. The questionnaire consisted of fourteen statements in the form of multiple choices. After classifying the result of the questionnaire, each opinion was calculated by dividing number of comments of each item with the total number of students then was multiplied with a hundred percent. The Students' Opinion About the Teacher's Role The result of the questionnaire showed that teacher really had good skill in teaching. More than seventy percent students said that they can easily follow his teaching way. Moreover most of students said that they understood what their teacher taught them. It was proved by more than seventy five percent students choose "understand" for the statement "do you understand what your teacher has taught you?". Teacher also gave much time for students to take their role during the learning activity. More than eighty percent students said that teacher did not dominate the class activity. Most of students in that class also said that their teacher often gave them explanation for something they did not understand well. As well as more than eighty percent students agreed that their teacher also often asked them to deliver their idea or opinion during the class activity The Students' Opinion About the Material Based on the sixth statement of the questionnaire, the text that was given by the teacher was quite easy to catch by students. More then half students in the class also agreed that the topic of the text was interesting enough for them. Moreover most of the students said that the material from the teacher increased their motivation to practice speaking English. However, students still found some difficult words in the text that was given by teacher as the material in during lesson activity. The Students' Opinion About the Technique Students also gave their opinion relating with the activity conducted by the teacher. More than seventy percents of the students agreed that the activity was interesting for them. Teacher also gave quite clear explanation to the students about the procedure to do the activity. Most of the students also said that the activity increased their knowledge about the procedure text. They strongly agreed that gap information activity had motivated them well to speak English with their friend during the lesson. Moreover most of the students said that the activity was easy to do. Discussion The Implementation of Gap Information Activity to Teach Speaking Procedure Text to Ninth Graders In this chapter, the researcher would answer the first question of the research question. It was how the implementation of gap information activity to teach speaking procedure text to ninth graders is. The implementation of the gap information activity could be seen in the result of observation checklist and field note. In the first meeting the teacher began the meeting with reviewing their previous meeting. It was about the procedural text. The teacher explained about its generic structure and its aim. He also gave the example of the procedure text to the students. Afterward he explained to the students about the activity, gap information. Then, he continued giving them example how to do it. He asked the students to do the example together to stimulate them to speak as the warm up. After that he guided his students to conduct the main activity, gap information activity. In the first day, the activity of gap information was conducted in pair work. It was because the pair work was simple to do since the students had never done the gap information before. In the second day it was conducted in group work. The teacher let the students make the group of six by them self. During the main activity both in day I and day II the teacher walked around the class and kept his eyes on the students while the students were working with their partners. Sometimes he helped the students translating the difficult words. In the end of the lesson teacher asked some students to deliver their work in front of the class and discussed it together. The way of teacher conducted the lesson above showed that he gave much time to the students to practice their English. Klancar (2006) the opportunity of speaking will affect to the speaking ability. The more of speaking the learners get, the better they will become. The point was done during the teacher conduct the lesson. Before doing the main activity he gave students chance to speak while they were doing the example of gap information activity. Before, he also gave students chance to speak while reviewing the previous meeting. The gap information activity which was applied by teacher in class was suitable with Murray (2006). However, he modified the system according to the situation in the class. In the preparation the teacher preferred to make the worksheet by himself than collect the information from the students. The rest of the procedure was similar with what Murray suggested. He divided the students into small group (pair group in day I and bigger group in day II). Then he gave them the worksheet and asked them to complete the worksheet by trading the information they had with their friends. During the main activity, students actively spoke with their friends to complete the task. It was truly like what Harmer (2007) states that the idea of gap information activity as organizing concept for speaking is that one person has the information that another lacks. They have to speak English to share the information in order to accomplish the task. As the time ran out, he asked his students to deliver their work in front of the class. While a group was delivering their work, teacher was doing correction to it. Moreover the implementation of gap information activity really had helped teacher to attract students' attention. It
Issue 16.6 of the Review for Religious, 1957. ; A. M. D. G. Review for Religious NOVEMBER 15, 1957 Current Spiritual Writing . Thomas G. O'Callaghan The Intellectual Life of Religious Sister Emily Joseph Survey of Roman Documents . R. I:. Smith Persevering in Prayer . Mother Marie Vandenbergh Book Reviews Communications Questions and Answers I:::or Your Information Index for 1957 VOLUME 16 NUMBER 6 REVIEW FOR RELIGIOUS \7o~,~.~E 16 NOVEMBER, 1957 NUMBER CONTENTS FOR YOUR INFORMATION . SOME BOOKS RECEIVED . OUR CONTRIBUTORS . CURRENT SPIRITUAL WRITING-- Thomas G. O'Callaghan, S.J . THE INTELLECTUAL LIFE OF THE RELIGIOUS: PRACTICAL ASPECTS--Sister Emily Joseph, c.s.J . FATHER GALLEN'S ABSENCE . BOUSCAREN-ELLIS . COMMUNICATIONS . SURVEY OF ROMAN DOCUMENTS--R. F. Smith, S.J . PERSEVERING IN PRAYER-- Mother Marie Vandenbergh, R.C . BOOK REVIEWS AND ANNOUNCEMENTS: Editor: Bernard A. Hausmann, S.J. West Baden College West Baden Springs, Indiana . QUESTIONS AND ANSWERS: 34. Simplification of the Habit . 35. Bibliography on Renovation and Adaptation . 36. Minimizing the Religious Exercises . 37. Anticipation of Perpetual Profession Not Permitted . 38. Using Personal Gifts for Masses . 39. Reciting the Formula of the Vows Collectively . INDEX FOR VOLUME 16 . 321 ¯323 323 324 337 341 341 342 343 350 366 375 377 378 379 ¯ 380 380 381 REVIEW FOR RELIGIOUS, November, 1957. Vol. 16, No. 6. 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, 1957, 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 18o Missouri. I:or Your Inl:ormat:ion Regarding Summer Sessions For many years we have been publishing announcements of sum-mer sessions. Our purpose in doing this is to help our readers to know where they may attend courses or institutes of special per-tinence to religious. Directors and deans of summer sessions who wish to avail themselves of this service should carefully observe the following points: 1) Only courses of special pertinence to religious should be listed. 2) The announcement should be limited to a single paragraph. The length of this paragraph is irrelevant, provided it contains only matters of special pertinence to religious. 3) The paragraph should be triple-spaced and prepared in such a manner that it can be sent to the printer without re-typing or editing. 4) There should be a reasonable minimum of capital letters, and no words should be typed entirely in capital letters. 5) The dates of the summer sessions or institutes should be clearly specified. 6) The best time for publishing these announcements is our March number. The deadline for this number is January 5. The next best time is the May number. The deadline for this number is March I. Plus XII on Self-love We receive many articles that refer to self-love as something opposed to love of God and love of neighbor, as something that must be stifled at all costs. No doubt, similar statements can be found in the writings of saints and in classical spiritual books. The basic mistake in such writings seems to be an unjustifiable identifica-tion of self-love with selfishness, or inordinate self-love. According to sound theology, self-love itself is good and a matter of divine precept. This was emphatically taught by Pope Plus XII in his address to psychotherapists (April 13, 1953), when he said: "From certain psychological explanations, the thesis is formulated that the unconditional extroversion of the ego constitutes the funda-mental law of congenital altruism and of its dynamic tendencies. This 321 FOR YOUR INFORMATION Review for Religious is a logical, psychological, and ethical error. There exists in fact a defense, an esteem, a love, and a service of one's personal self which is not only justified but demanded by psychology and morality. Nature makes this plain, and it is also a lesson of the Christian Faith. Our Lord taught, 'Thou shalt love thy neighbor as thyself.' Christ, then, proposes as the rule of love of neighbor, charity towards onself, not the contrary." The Religious Habit In our January number (pp. 3-9), we published an article by Father Lee Teufel, S.J., which gave the results of a questionnaire on adapting the religious garb of sisters. Our May number (pp. 176-79) contained a lengthy communication from a sister, who criticized the attitude of those religious who had answered Father Teufel's ques-tionnaire. This sister also expressed the fear that seculars who read this article would be shocked. We have received four more communications on the same topic. All these communications are from sisters. Two defend Father Teufel and those who answered his questionnaire; and two defend the view expressed in the May communication. We should like to publish ali these letters, but we cannot do so for two reasons: (1) the communications are too long; and (2) the letters on both sides manifest too many misunderstandings of others' views and actions. Unless all write about the same thing, and do so briefly, there seems to be little use in continuing the discussion. Although we cannot publish the communications themselves, we believe we should mention, and comment on, some of the points brought out in them. One sister, for instance, protests that we showed poor taste in publishing Father Teufel's article--in fact, she thinks the Communists should feel happy about it. We leave it to others to judge our taste. It seems appropriate, however, to call attention to the fact that one of our purposes in founding this magazine was to have a medium through which religious could discuss their common problems. And since the change of garb advocated by the Holy See has many aspects that are common to numerous religious in-stitutes, we think this an appropriate topic for discussion in our pages and that those who take part in such a discussion are not showing any disloyalty to their own institutes. Perhaps the basic difficulty is really expressed in the other letter against Father Teufel's article, as well as in the communication 322 November, 1957 FOR YOUR INFORMATION published in May: namely, the fear that public discussion of this topic will disedify seculars. On this point, we should like to inform our readers that we try to limit the circulation of this periodical to religious and diocesan priests. We do not encourage other sub-scriptions, and we have very few of them. It is true that in some institutions the REVIEW is placed in the library where it is available to students and others. We are not responsible for this custom, and we should like to have it changed. 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.] Lutero en EspaF~a yen la Am6~rica espahola. By Ricardo V. Feliu. Protestant Founders, 15 Whitehall Street, New York 4, New York. 90 pesetas (paper cover). Priestly and Religious Formation. By Edmund T. Dunne, C.SS.R. Clonmore and Reynolds Ltd., 29 Kildare Street, Dublin. 18/-. The Art of Teaching Christian Doctrine. By Johannes Hofinger, S.J. University of Notre Dame Press, Notre Dame, Indiana. $3.50. Ontologia. By Salvator Cuesta, S.J. Sal Terrae, Santander, Spain. 60 pesetas (paper cover~. People's Participation and Holy Week. Seventeenth North Ameri-can Liturgical Week, London, Canada, 1956. The Liturgical Confer-ence, Elsberry, Missouri. $2.08 (paper cover). The Image of God in Man According to Cyril of Alexandria. By Walter J. Burghardt, S.J. The Catholic University of America Press, 620 Michigan Avenue, N.E., Washington 17, D. C. $3.00 (paper cover). Praelectiones theologicoomorales Comillenses. Tomus IV. Trac-tatus de conscientia morali. Pars altera. Theoria de conscientia morali reflexa. By Lucius Rodrigo, S.a!. Sal Terrae, Santander, Spain. L'Apostolat. Probl~mes de la Religieuse d'aujourd'hui. Les edi-tions du cerf, 29, Bld de Latour-Maubourg, Paris. Memento canonique sur le noviciat et al profession religieuse. By Dom Pierre Minard, O.S.B. Editions Fides, 25 est, rue Saint-Jacques, Montreal 1, Canada. $2.60 (paper cover). OUR CONTRIBUTORS THOMAS G. O'CALLAGHAN is professor of ascetical and mystical theology at Weston College, Weston 93, Massachusetts. SISTER EMILY JOSEPH is head of the classics department at the College of St. Rose, Albany 3, New York. R.F. SMITH is a member of the faculty of St. Mary's College, St. Marys, Kansas. MOTHER MARIE VANDENBERGH is guest mistress at the Cenacle Retreat House, Route 1, Box 97-A, Rosharon, Texas. 323 Current Spiritual Writ:ing Thomas ~. O'Calhgh~n~ S.J. Sacred Heart ON THE OCCASION of the first centenary of the extension to the universal Church of the feast of the Sacred Heart, Pope Pius XII issued the encyclical letter Haurietis aquas. The subject matter of this encyclical is devotion to the Sacred Heart of Jesus, its scriptural and traditional foundation, its true meaning and place in the Church. The Holy Father assured us that this devotion is not only the most complete profession of the Chris-tian religion, but that it is also of obligation for all the faithful. Because of this importance of the devotion to the Heart of the Incarnate Word, there is a real need for a clear understanding of its true meaning. To read, reread, and study carefully Haurietis aquas itself is of primary importance. It might be mentioned here that in re.ading it one of the points to be observed is the constant emphasis which the Holy Father places on the triple love which the Incarnate Word has for each of us. He loves us with a divine love, with a human spiritual love, and also--perhaps this has never been stressed so much before-- with a human sensible love. The adorable Heart of Christ is the symbol of this triple love. As a help to the study of this encyclical some of the follow-ing articles, which comment on Haurietis aquas, could be read: M. J. Donnelly, s.J., "Haurietis aquas and Devotion to the Sacred Heart," Theological Studies, XVIII ( 1957), 17-40; P. J. Hamell, "Devotion to the Sacred Heart: Encyclical Haurietis Aquas," The Irish Ecclesiastical Record, LXXXVI (1956), 217- 241; G. Dupont, S.J., "Pius XII on the Cult of the Sacred Heart," The Clergy Monthly, XX (1956), 248-260, and also "The Cult of the Sacred Heart," The Clergy Monthly, XXI (1957), 161-171; C. K. Riepe, "Some Thoughts on Devotion to the Sacred Heart," Worship, XXXI (1957), 328-333; F. 324 CURRENT SPIRITUAL WRITING Courtney, S.J., "Devotion to the Sacred Heart," The Clergy Review, XLII (1957), 332-342. The best and most scholarly of these articles is that of Father Donnelly. Two quotations from his article might be of interest. First, his statement of the purpose of the encyclical: "To elucidate the soul's journey back to God through the Sacred Heart, the heart of flesh, symbol of Christ's human (sensible and spiritual) love and of His divine love, and to show that such a path to God is deeply rooted in Scripture, tradition, and the liturgy of the Church--this is the purpose of the encyclical letter Haurietis aquas" (p. 39). The other quotation which we would like to cite from Father Donnelly is a commentary which he makes upon the following words of Haurietis aquas: Therefore the Heart of our Savior in a way expresses the image of the Divine Person of the Word and His two-fold nature, human and divine. In it we can contemplate not only the symbol, but also, as it were, the sum of the whole mystery of our redemption. When we adore the Sacred Heart of Jesus Christ, we adore in it and through it both the uncreated love of the Divine Word and His human love and other affections and virtues, because both loves moved our. Redeemer to sacrifice Himself for us and for the whole Church, His Spouse (N.C.W.C. translation). Commenting on this passage, Father Donnelly writes: . . this passage sets forth the whole theology of the devotion to the Sacred Heart, because any reader will at once see therein the following teaching. (1) There is question of the physical heart of the Savior. (2} This heart is in a certain sense an image of the Person of the Word and also of His twofold nature, human and divine. (3) We can see in this physical heart, not only a symbol, but, as it were, the epitome of the whole mystery of our Redemption. (4) We adore this physical heart. (5} In the very act of adoring the physical heart, we adore in and through this same physical heart (a) the uncreated love of the divine Word, (b) His human love (sensible and spiritual), and (c) all the other affections and virtues which the Incarnate Word possesses. (6) The reason for this is that His divine and human love alike moved Him to sacrifice Himself for us and the universal Church, His Spouse, that we might be redeemed from our sins. In the light of this passage, it is clear why the Holy Father calls the devotion the most perfect profession of the Christian religion (pp. 30-31). 325 THOMAS G. O'CALLAGHAN Review fo~ Religious The Saints Gregory tells us in his Book of Dialogues that a certain nun, on going into .the garden, saw a head of lettuce and desired it; and, forgetting to make the sign of the cross over it she greedily bit into it; but forthwith she fell to the ground possessed by a devil. When the blessed Equitius came to exorcize her, the devil began to cry out, saying, "What did I do? What did I do? I was just sitting here on the lettuce, and she came and bit me!''1 This is one of those humorous anecdotes which during the late Middle Ages and early Renaissance delighted the readers of the Golden Legend. This book is a collection of saints' lives, compiled during the latter half of the thirteenth century by the learned and saintly Dominican, Jacobus de Voragine. In the article from which we have cited the anecdote above--an article which makes for pleasant reading--William F. Manning points out that the distinguished Dominican hagiographer was not a simple and gullible soul. He was well aware that these accounts of the saints were a blend of fact, fiction, and humor. What Jacobus de Voragine was primarily concerned with was not the historical truth of these stories; he was much more interested in using them as examples--they were known as exempla during the Middle Ages--to illustrate pleasantly some moral or spiritual principle. His goal was not objective history, but to foster among the faithful a fervent love of, and devotion to, the saints and God. Considering the extraordinary influence which the Golden Legend has had in the history of spirituality, his work was a complete success. But books like the Golden Legend make the life of a modern hagiographer a very troubled one. In addition to the ordinary difficulties which any historian or biographer meets, the hagiographer has a few special ones of his own. These are discussed by Lancelot C. Sheppard in "Some Problems of a Hagiographer.'' If the biography of a saint is to be a true 1This quotation from the Golden Legend is cited by William F. Manning, "Humor in the Golden Legend," Cross and Cro,wn, IX (1957), 168. 2 The Li/e of the 8pirit, XI, 454-461. 326 November, 1957 CURRENT SPIRITUAL WRITING and living portrait, the first problem of a hagiographer is to remember that he is "dealing with a man or woman in the world" (p. 456), and thus he has to pay attention to the ordin-ary things of everyday life. Otherwise he will be presenting "an unnatural wooden figure of his saint . . . no example or help to the ordinary reader, but . . . a hindrance to the develop-ment of the Christian life in the souls of many" (p. 457). Another problem is that which is occasioned by the miracu-lous events which at times take place in the lives of the saints. If something miraculous occurs in the life of a saint, it should be historically verified, and then it should be treated as a miracle, and not as a normal and everyday occurrence. Closely allied to the question of miracles is that of those other extraordinary phenomena--stigmata, etc.--which sometimes occur. Since some of these phenomena can be explained at times by natural causes, a hagiographer should be very hesitant in assigning to them a divine cause. Some of these observations of Sheppard are very just, but I am sure that he would readily admit that these prob-lems are much more easily mentioned than solved. In the same issue of The Life of the Spirit there is an interesting article by Donald Attwater on the martyrs of the early Church.3 In the Christian Church the cultus of the saints began with the veneration of these early martyrs. In fact, one of the first definitions of sanctity was based on the idea of martyrdom: the perfect imitation of Christ even to the sacrifice of one's life; or, as Attwater says, a man is "never so Christlike as when he wil!ingly goes to death for his Saviour . . ." (p. 441). This article is a series of short sketches of some of the early saints and martyrs--th'ose who suffered in the early persecutions, up to 313, and whose accounts are based on reliable documenta-tion: Ignatius ot: Antioch, Polycarp, Justin, Blandina, Cyprian, Perpetua, Felicity, etc. Although these sketches are most brief, "They are enough to show these martyrs as men and women, "The Early Martyrs," pp. 441-454. 327 THOMAS G. O'CALLAGHAN Review for Religious not as puppets . . ." (p. 451). Indeed, they were men and women whose lives were centered, in a simple yet firm way, or~ God and Jesus Christ. They were ~fully conscious of being ~a chosen race, a kingly priesthood, a consecrated nation,' a society of which, in the words of St. Augustine, ~the king is Truth, the law is love and the duration is Eternity' " (p. 453). Why did Bruno of Hartenfaust leave the world and found the Carthusians? It was once piously believed that his decision, was occasioned by an event which took place during the funeral of a certain Canon Docr~s in Paris. The canon's only known failing was a worldly desire for literary fame, and yet he seems to have been damned for it. According to the legend, three times during the funeral the canon raised himself up; first, to announce that he had been accused; then, judged; and, finally, that he had been condemned to eternal damnation. Supposedly witnessing this, Bruno decided that the world was no place for him; so off: to the deserts of the Grande Chartreuse. All this is pious legend. The real reason and motive why Bruno sought the hidden life of solitude and rooted his order in contempt of the world is explained in a fine article by Dr. Borisz de Balla, a former Hungarian diplomat and at present an associate professor of history at Le Moyne College) Since the spirit of silent solitude with which the Carthusians have moved through the last nine centuries has kept them well hidden, an article such as this is most welcome. For in it Dr. de Balla uncovers the historical and psychological background of Bruno's vocation and clarifies the Carthusians' contempt for the world, which is merely a negative way of expressing their fervent love of God. The life of St. Thomas Aquinas was dedicated in an extra-ordinary degree to intellectual work. Since this was a most substantial part of his life, it must have been very closely linked with his sanctity. What was the connection between these two? In 4'~Contempt of the World," Cross and Crop, n, IX (1957), I1-23. 328 November, 1957 CURRENT SPIRITUAL WRITING a very penetrating article Father Thomas Deman, O.P., shows how closely St. Thomas's knowledge was tied to his sanctity.~ The connection between the Angelic Doctor's knowledge and sanctity is not merely that he studied with a pure intention, nor merely that his intellectual activity demanded great abnega-tion. These things manifest more the link between effort and sanctity rather than between knowledge and sanctity. The far more interesting problem is in establishing the relation between these latter two, for in the connection of these two, according to Father Deman, "lies the ultimate secret of St. Thomas' sanctity" (p. 404). To summarize Father Deman's solution to this prob-lem would be to do it an injustice; but to recommend the study of it, especially to seminarians and theologians, would be far from unjust. F~nelon, onetime archbishop of Cambrai, although not a saint, was certainly an outstanding personality. Derek Stanford gives us in a two-part article a general overall view of his life, doctrine, writing, and great appeal.6 Even those who met him through his written word were charmed by him. " 'If F~nelon were alive today you would be a Catholic,' Bernadin de St. Pierre once wagered Rousseau. 'Oh, if F~nelon were alive,' Rousseau replied,, his eyes moist with tears, 'I should try to become his lackey in order to deserve to be his valet' " (p. 15). Perhaps the part of F~nelon's life which was most im-portant in the history of spirituality, and best known for that reason, is his rather bitter dispute with Bossuet, his former friend and bishop of Meaux, over the quietistic doctrine of Mme. Guyon. This was settled only by a papal brief from Pope Innocent XII condemning twenty-three propositions taken from Fenelon's Maxims of the Saints. To this condemnation he com-pletely and humbly submitted. Stanford's articles are a fine summary of the life of this man who was a cultured scholar, distinguished prelate, and grand seigneur. 5"'Knowledge and Holiness and St. Thomas Aquinas," The Life of the Spirit, XI, 394-406. 6"A Word for F~nelon," The Cler#y Relieve, XLII (1957), 14-25, 76-84. 329 THOMAS G. O'CALLAGHAN Review for Religious Sin One of the basic needs in the spiritual life is to acquire a sincere detestation of sin, a real hatred of the evil which sin is. But what is sin? The Catholic faith has always considered sin as an offense against God. But what does it mean to offend God? Obviously sin cannot harm God himself; it cannot touch God or injure Him. The harm which is done by sin is done to man, not to God. Yet, how is this an offense against God? Father DeLetter, s.J., suggests a solution to this problem, a solution which in its full explanation depends upon the philo-sophical doctrine of relation.~ He writes: ¯ . . the sinner . . . by rejecting God's love, rejects the gift of that love, sanctifying grace. Accordingly, in this case, because of the relative character of grace . . . it is easy to see how the "malum hominis," loss of sanctifying grace, is at once "malum Dei," offence against God . The wilful destruction on the part of man of God's gift of grace is an offence against God . . . because grace is a relation to God, unites man to God; and so by refusing or rejecting grace man refuses or rejects God, to whom grace orientates and unites him (p. 338). It is basically this same problem which Father Lyonnet, S.J., tries to solve by studying the nature of sin in the Old Testament) Judging from the words used in the Old Testa-ment to designate sin, sin is not only an evil of man, malum horninis, but also malum Dei, insofar as it is against God, in opposition to God. "The sinner despises and contemns the commands of God, and therefore in some true sense God Him-self" (p. 78; translation ours). But going beyond the words used to designate sin and con-sidering sin in the whole context of the Old Testament, Father Lyonnet points out various ways of looking at sin as an offense against God. Sin offends God insofar as it harms man whom God loves and desires to protect as His very own. Sin is also 7"Offense against God," The Irish Ecclesiastical Record, LXXXVII (1957), 329-342. S"De natura peccati quid doceat V. T.," l~erburn Dornini, XXXV (1957), 75-88. 330 November, 1957 CURRENT SPIRITUAL WRITING described as an offense against God insofar as it breaks the bond of conjugal love between God and His people, His beloved spouse. Thus sin is likened to adultery, God being the offended spouse. (Based upon this idea, God is portrayed in the Old Testament as a husband who cannot live without his beloved spouse; and, even though she is unfaithful, he pursues her with his merciful and forgiving love until she returns to him.) But in any understanding of sin the divine transcendence must always be preserved; sin never takes from God anything divine. But it does snatch away from Him man, whom God loves as the very apple of His eye. The Liturgy Those who are actively engaged in pastoral work in a parish will find food for serious reflection in an article written by Father Josef Jungmann, s.J., one of the world's most outstanding schol-ars of the liturgy.'~ The main theme of his article may be stated in his own words: "In the concrete community of the Church, which normally appears in the form of the parish, the liturgy does not represent merely one set of tasks, however holy, among many others. The Sunday and holy day Eucharist constitutes nothing less than the goal and ultimate meaning of all pastoral work here on earth" (p. 67). There is a fine article in The Life of the Spirit on the active participation of the faithful in the sacrifice of the Mass.1° The primary purpose of the article is to explain why the people should be active at Mass. The answer to this is based upon the proper understanding of the nature of the Mass and the nature of the Christian people. The nature of the Mass is that, being the principal act of the Mystical Body, it is a social, community act, in which all the faithful have their part. As regards the Christian people, by baptism they were made members of the Mystical Body of Christ the Priest; and by the character im- '°"The Liturgy and the Parish," l#ors/~ila, XXXI (1957), 62-67. 10j. D. Crichton, "The Mass and the People," The Life of t/~e 8~irit, XI, 548-560. 331 THOMAS G. O'CALLAGHAN Review for Religiou.~ printed on their soul at baptism they share in the priesthood of their Head. These ideas are developed in the first part of this article, while a second part suggests ways of educating the faith-ful to take an active part in both the dialogue and high Mass. When Christ at the Last Supper said, ~This is My blood of the new covenant, which is being shed for many," what would the apostles understand by the words blood of the new covenant? Father Siegman, C.PP.S., the editor of the Catholic Biblical Quarterly, discusses this question and in so doing offers a few points which might be helpful in understanding better the Sacrifice of the Mass.11 He shows that the words blood of the covenant, spoken by our Lord at the Last Supper, ~'must have suggested to the Apostles the sacrificial character of the rite that Jesus was performing. Blood that was shed had to be offered to God in sacrifice, as acknowledgment of His absolute dominion" (pp. 171-172), and also as an atonement for sin. Further, the apostles must have understood that the covenant, the pact be-tween God and His people, was now fulfilled. ~What Jahweh had done on Mt. Sinai was a beginning, a first aspect of the perfect covenant-act to be realized in the future" (p. 172), when this covenant would be ratified not by '~the blood of goats and calves," but by the blood of Christ (Heb. 9:12). Finally, this fulfilled covenant would have meant "community of life"(p. 172), Christ the victim sharing His life with His apostles. A few months ago there was published in Worship the translation of an address which Father Athanasius Miller, O.S.B., secretary of the Pontifical Biblical Commission, gave last De-cember at the Biblical Institute in Rome.l~ His concern in the paper was to discuss the problem "whether or not a harmony can be established between the psalms on the one hand, and a Christian prayer and a Christian devotion to the psalms on the other" (p. 334). Since the book of the Psalms is pre-Christian, H"The Blood of the Covenant," 7"he American Ecclesiastical Re,view, CXXXVI (1957), 167-174. 1'-, "The Psalms from a Christian Viewpoint," l'Forship, XXXI (1957), 334-345. 332 November, 1957 CURRENT SPIRITUAL WRITING many priests or religious, whether in reading the Office or in using the Psalter for private prayer, have difficulty in giving the psalms a Christian character and interpretation. Their devotion suffers in attempting to make an Old Law prayerbook into a Christian prayerbook. Father Miller's answer to this problem may be summed up in his own words: Thus the psalter is for the Church of the martyrs a Christ-book. Its songs center around the Kyrios raised on the cross, whether she speaks of Him, or to Him, or He Himself speaks to the Father: "The psalm is a voice speaking of Christ; the psalm is the voice of the Church speaking to Christ; the psalm is the voice of Christ speaking to the Father." It was left to the ingenious hand of Augustine later to combine all these aspects into one: "The psalm is the voice of the whole Christ, Head and body": Psalmus vox totius Christi, capitis et corl~oris (p. 340). In an address, given May 1, 1955, to members of the Chris-tian Association of Italian Workers, the Holy Father instituted the feast of St. Joseph the Worker and he assigned it to the first day of May. This new feast took the place of the Solemnity of St. Joseph. In this exchange, however, nothing was really lost; in fact, much was gained. In order to show this, Father Francis J. Filas, S.J., an authority on the theology of St. Joseph, examines and comments very simply and intelligently on the text of the Mass and Office of the new feast.1:~ Of particular interest are the few remarks which he makes about "father Joseph" (p. 296). This com-mentary on the Mass and Office of St. Joseph could be used ior "points" for prayer by those who desire to "Go to Joseph." "In the providence of God, for the greater glory of God, to know Jesus and Mary better and to imitate St. Joseph more closely, may this new feast of St. Joseph the Worker be a promise of even greater liturgical honors to come" (p. 303). 13,'The Mass and Office of St. Joseph the Worker," The /lmerican Ecclesi-astical Re~ie~, CXXXVI, (1957), 289-303. 333 THOMAS G. O'CALLAGHAN Review fo~ Religious Priestly and Religious Vocation What is a vocation? How do I know if I have a vocation? The answer to these questions is given by Father Columba Ryan, O.P., in three helpful articles.14 A good part of the matter of these articles is a commentary on the important apostolic con-stitution Sedes Sap¯len¯tla15e. The Holy Father had written in this document: ". the divine vocation . . . consists of two essential elements, one divine and the other ecclesiastical." Father Ryan uses these words of the Pope both as a point of departure and also as a suggested division of the matter of his articles. The first article considers the divine element, the divine call, but looked at from the side of God, as God's signified will. The second article examines this same divine call, but insofar as it is a grace received in a man's soul. The final article treats the ecclesiastical element of a divine vocation, the ecclesiastical call, and that which is closely associated with it, the necessary qualities which ought to be found in the aspirant. In regard to the first element of a divine vocation, the invitation of the soul by God, this is so necessary that without it the foundation of the whole structure will be lacking. Whether it be a call to the priestly life, or the religious life, or both combined, the initiative must come from God; without it there is no vocation. Because of this Father Ryan reiterates and comments upon the strong warning of the Holy Father about forcing or alluring or admitting to the religious or priestly life those who do not show the true signs of a divine vocation. But if these signs are clear, if God's loving will for a man is that he be a priest or a religious, there arises a problem: What is the obligation of following this signified will of God? There is some obligation, says Father Ryan, but this obligation falls not so much upon the acceptance or rejection ot? the voca- 14Vocations and Their Recognition," The Life of the Spirit, XI, 217-223, 258-263, 517-527. 15 The English translation of this document may be found in gEVlEW FOg LIGIOUS, March, 1957, 88-101. 334 November, 1957 CURRENT SPIRITUAL WRITING tion as "upon the deliberations preceding . . . [the] decision . . an obligation in the line of the virtue of prudence" (p. 223). Let us observe that one should be careful about insisting upon this obligation with the young, since they could easily confuse what is of counsel and what is of obligation in this matter. In the second article Father Ryan takes up the problem of how we may know whether there is present in the soul the grace of a vocation. The most we can do is to "detect it by signs of its presence, by the outward effects which it produces" (p. 259). The signs which he indicates are: a conscious and felt attraction to religious or priestly life; an obscure drawing towards it, perhaps with a sense of duty attached, but without attraction; such a drawing, accompanied by positive repug-nance for the life in question; a calculation, from the recognition that a man may have from his whole providential setting, that he ought to follow such and such a life; the sense of the emptiness for him of any other life (p. 259). These signs are not a proof of a vocation; in fact, they are often counterfeited. Many of the observations which the author makes about these signs, their counterfeits, and the faulty motives behind the latter, are well worth careful study by those who are engaged in the work of vocational directing. Besides the divine call there must also be, in order to have a divine vocation, the ecclesiastical call, that is, being called by lawful ministers of the Church. No person with a genuinely divine vocation can fail to be received by legitimate superiors. This does not mean that every first refusal of ecclesiastical superiors proves the lack of a true vocation. But it does mean that against the refusal of a superior there can be "no ultimate appeal to some subjectively experienced call of God as a con-clusive proof" (p. 519) of a divine vocation. An ecclesiastical superior must determine whether a can-didate possesses the necessary qualities. What are these? Father Ryan classifies them under three headings: "first, qualities of health, physical and mental; secondly, general character and dis- 335 THOMAS G. 0'CALLAGHAN position; thirdly, talents appropriate to the special vocation undertaken" (p. 521). In commenting upon these Father Ryan makes some very solid observations about emotional maturity, general strength of character, intelligence, docility, and affability. These articles will well repay careful study. The question of fostering vocations, a very important ques-tion these days because of the growing need of priests and religious, is discussed by Father Baier.1' In the fostering of vocations, one point which is to be carefully noted is that which Pope Pius XI mentioned in Ad Catholici Sacerdotii. In the ordinary course of divine providence, he remarked in this encyclical, the %rst and most natural place" where the God-sown seeds of vocation "grow and bloom remains always the truly and deeply Christian family." Another point which Father Baier mentions is that young Catholics do not understand the real meaning and excellence of the religious life. Too much attention is given to the "externals." '~If we want more vocations, we must tell young people about the 'inside' story of God's call. Only the inner meaning and the full significance of a vocation can inspire the qualities of enthusiasm, self-sacrifice and heroism for Christ" (p. 3:23). l°"Toward More Vocations," The llomiletic and Pastoral Revie.w, LVII (1957), 320-324. 336 The Int:elled:ual Li e ot: t:he Religious: Prad:ical Aspect:s Sister Emily Joseph, C.S.J. THAT THIS ARTICLE may have a practical aspect in substance as well as in name, I have presumed to borrow heavily from a source that has directed the intellectual progress of many scholars. The advice here presented comes from a man who was the outstanding humanist of his day; a man of letters as well as of action who figured prominently in the political, ecclesiastical, and diplomatic affairs of his times; a man whose profound learning, both religious and secular, lent a brilliance and charm to his spoken and written word. This man was the twelfth-century scholar, John of Salisbury, secretary of St. Thomas of Canterbury, author, poet, ecclesiastic, diplomat, and an intellectual of the first order. Among John's writings we find an account of certain at-titudes prevalent in the educational circles of his day--a day which, we note with a smile, John calls these "modern times." He deplores the tendency to specialization, the immoderate tribute paid to cleverness, and the influence of a segment of educators who would over-emphasize the "practical" at the expense of the humanistic studies. Then, paying tribute to his revered old teacher, Bernard of Chartres, John quotes the pair of fluid Latin hexameters in which Bernard neatly packaged his recom-mendations for scholars-to-be. John himself called these the "Six Keys to True Learning." As a practical aspect of the intellectual life of the religious, I give you John's six keys) First: mens humilis--a humble mind. Recently I came upon this definition of humility in an article entitled "Vocation of the Intellectual; Its Requisites and Rewards.''~' "Humility is a per- 1 All references to John of Salisbury are from his Policraticus, VII, 13 (ed. C. J. Webb). Z Whalen, Reverend John P., "Vocation of the Intellectual; Its Requisites and Rewards," The Catholic Educational Re~ie~, LII (Dec. 1954), 597-601. 337 SISTER EMILY JOSEPH Review for Religious sonal evaluation without personal interest . It is observing ourselves as part of the creation of God with an unjaundiced eye, neither allowing our egoism to exaggerate our vision nor our insecurity to underestimate it." Such an attitude is funda-mental, not only for the acquisition of the moral virtues but for the intellectual ones as well. It is the guarantee of an objective approach to the search for knowledge; it precludes an interpreta-tion of research findings which accords with one'~ own prejudices or inclinations rather than with the objective evidence. Above all, it is a safeguard against one of the most pernicious spiritual ills to which man is subject--intellectual pride. The second key: studium quaerendi--the eager, questing spirit. The phrase carries a twofold implication: first, a steady, zealous, self-sacrificing devotion to the research entailed by scho-larship; secondly, it betokens the inquiring outlook which is the hallmark of a scholar. It implies, too, the proper attitude toward the intellectual life. With regret, we acknowledge that this attitude, latent in everyone who has consecrated his or her life to incarnate Wisdom, fails, in many cases, to develop and in-fluence the religious. Some hold intellectual efforts and attain-ments suspect. By their attitude of aloofness they try to cloak their own apathy where research is concerned. Others contend that the present need of the Church calls for concentration on a vigorous social apostolate. Still others avow their respect for intellectual activity but modestly place themselves outside its periphery. That all might acquire a correct attitude toward the importance, both for time and eternity, of personal intellectual growth we would strongly recommend two classic works: Cardinal Newman's Idea of a University and Cardinal Suhard's peerless pastoral letter, Groi~lh or Decline? The third key which John recommends is vita quieta--a life of tranquillity. John's own life as a scholar was interrupted by ecclesiastical responsibilities which plunged him into incessant activity. He crossed the continent of Europe ten t:.mes on diplo-matic missions and such extensive traveling in the twelfth century 338 November, ~957 THE INTELLECTUAL LIFE OF RELIGIOUS was only at the cost of much time and considerable inconvenience. Such a life is not compatible with the atmosphere that the scholar needs. His must be a well-ordered life---a life of dedication to intellectual pursuits. His energies must be concentrated upon this one end, not dissipated upon a multiplicity of activities, how-ever worthy each in itself may be. From his life all non-essentials must be (often painfully) pruned. One in whom secular tastes and worldly attitudes develop and foster a craving for recreation, for indulgence in entertainment provided by radio, television, or light reading, for needless travel and social contacts will find neither the inclination nor the time for intellectual growth. In a recent article in the NGEH Bulletin, Father Gustave Weigel, s.J., underlines the special responsibility of the college faculty, which he calls the "soul of the collegiate community," to foster the intellectual life. Exploring the meaning of the term, "intellectual life," Father Weigel contends that it is a life of contemplation. "The true intellectual," he says, "always seeks for essences and essences are not obvious . Hence the practi-tioner of the intellectual life is a contemplative." He maintains that "the intellectual life is the very essence of the college" and that contemplation is the essence of the intellectual life; and he intimates that there are dangerous attitudes, social and economic forces, that make incursions upon and destroy the vita quieta that is a sine qua non of scholarly pursuits? Closely allied to this third key is the fourth--scrutinium taciturn--a study room where silence reigns. Just as the silence of the chapel is most conducive to contempletion of God and His attributes, so for the scholar's contemplation there must be freedom from distractions, prolonged periods for undisturbed thinking. Here is a problem which superiors should acknowledge and try to solve. The religious whose teaching assignments, ex-tracurricular responsibilities, and community obligations exhaust 3 Weigel, Gustave, S.J., "Enriching the Intellectual Life of the Catholic Col-lege," NCE/I Bulletin, LII (May 1956), 7-21. 339 SISTER EMILY JOSEPH Review for Religious his or her physical powers and necessitate constant contact with students, institutional personnel, and externs cannot be expected to develop the intellectual life, regardless of personal inclination and intellectual endowment. Paupertas--poverty--is the fifth key in John's list. Our vocation, then, in which we are privileged to bind ourselves by vow to a life of poverty, ought to insure us this key without further worry. But does it? In the pursuit of higher education what is the end in view for the majority of religious who flock in such numbers to the universities? Is their goal those spiritual entities, knowledge and truth, toward which, like a shining beacon, they are willing to press on resolutely in spite of summer heat and winter snow, demanding professors and elusive research articles, frustrating language barriers and disappointing lab ex-periments? Or does a motive which is, at least in part, pragmatic and materialistic, namely, the determination to acquire a degree and thus satisfy certain educational standards and demands, com-mit them to a temporary and half-hearted educational episode which they dispatch with a minimum of research and a maximum of compensating recreation? All will acknowledge that the poverty of a monk or nun differs from the poverty of a derelict in the slums. How does the poverty of a scholar differ from the poverty of a religious? Or does it? Was John of Salisbury implying that this fifth key imposes upon the scholar a form of discipline and a degree of detachment that is unique and un-paralleled, which demands renunciations over and above those required by the vow of poverty? The last of John's six keys s~iows his penetrating wisdom: terra aliena. We might presume to interpret it rather freely to mean: ~Get away from home base." One of the most practical aspects of this question of intellectual growth is that of time. It is one of the limitations imposed upon us by our mortal state. Certain legitimate demands upon our time are inextricably associated with our observance of community life. Charity obliges even where temporary dispensations exempt. Religious 340 November, 1957 THE INTELLECTUAL LIFE OF RELIGIOUS superiors, then, should take this into consideration and, to the extent possible, assign students to graduate studies in universities where they will reside away from home. Financial and other practical considerations may render this difficult. Still, anyone who has attempted scholarly study or writing will insist that this sixth key is oi~ prime importance. These, then, are the six golden keys which John of Salis-bury left us nearly eight hundred years ago. I repeat them, as they are found in the seventh chapter of his work entitled Policraticus." ~Iens kurnilis, studiurn quaerendi, ~dta quieta, Scrutiniurn taciturn, paupertas, terra aliena. I rather suspect that, were John listening to me, he would repeat what he said, referring to Bernard's hexameters: "Though I am not taken by the smoothness of the meter, I approve the sense and I believe it should be faithfully impressed on the minds of those seeking true learning." FATHER GALLEN~S ABSENCE Father Gallen, who answers questions for the REVIEW, has been in Europe for several months; and we are not sure when he will return. This is the reason why answers to questions have been delayed. Since we have no other canonist on our staff, we suggest that those who have canonical problems requiring prompt answers send their questions to a canonist of their own diocese. BOUSCAREN-ELLIS It is a little more than ten years since Fathers T. Lincoln Bous-caren, S.J., and Adam C. Ellis, S.J., first published their Canon Law: A Text and Commentary. The third edition completely revised is now available. This edition incorporates papal decrees and decisions issued since 1951 and adds current literature to the bibliography fol-lowing each chapter. It includes new material on the alienation of property and on secular institutes. Father Ellis, it will be remembered, was one of the founders of REVIEW FOR RELIGIOUS and was one of the active members of the editorial board until very recently. The book is published by the Bruce Publishing Company, 400 North Broadway, Milwaukee 1, Wisconsin. 980 pages. $10.50. 341 Com rnun icat:ions On Delayed Vocations Reverend Fathers: In accordance with the announcement in the May number of gEWEW FOg RELIGIOUS (p. 154), we are happy to send you the fol-lowing information. We are Dominican Sisters established for foreign mission work and for social and catechetical work in the United States. We are at present approved as a Pious Union by Cardinal Stritch. Our habit is the regular Dominican habit. We accept candidates between the ages of 20 and 40. We do accept widows or previously married women whose marriage was annulled or invalid, if they give signs of a true vocation. Mother M. Agatha, O.P. Missionary Servants of St. Dominic Rosary Mission House 656 West 44th Street Chicago 9, Illinois Reverend Fathers: In response to your note on Delayed Vocations, we wish to say that we would consider accepting the classes of persons mentioned in the announcement. Ours is a cloistered order. We have perpetual adoration. We accept candidates up to the age of 35, and even a little older if their health is good. If the spiritual directors who seek this information have possible candidates on the waiting list we would be glad to make their acquaintance. Mother Mary Edwina Franciscan Nuns of the Most Blessed Sacrament 2311 Timlin Hill Portsmouth, Ohio [EDITORS' NOTE: Regarding communications on the religious habit please see page 322.] 342 Survey.of Roman Document:s R. F. Smit:h, S.J. THE DOCUMENTS which appeared in the ~lcta ~lpos-tolicae Sedis (AAS) from June 1, 1957, to August 15, 1957, will be the subject matter of the present article. Page references to AAS in the course of the survey will accordingly refer to the 1957 AAS (volume 49). The Saints On May 16, 1957 (AAS, pp. 321-31), two days after the Pope had received in audience the recently liberated Car-dinal Wyszynski, His Holiness issued the encyclical, Invicti athletae Christi, in commemoration of the three hundreth anniversary of the death of the Polish martyr, St. Andrew Bobola. In the first section of the encyclical, Pius XII briefly sketches the life of the martyr. Born in 1591, Andrew entered the Society of Jesus at the age of 19. The future saint gave himself wholeheartedly to the conquest of Christian perfection, seeking only the glory of God. After his ordination to the priesthood, his life was devoted to the faith he professed. It was this love of his faith that led him to work in the eastern marches of his country where dissident churches strove to separate the faithful from the unity of the true Church. When the Cossack persecution of the Church broke out, it was this same love of the faith that prompted him to do everything in his power to keep Catholics from denying their faith and to reconcile those who under pressure of the persecutors had deserted their faith. It was, finally, the ~ame love of the faith that enkindled in him the courage to endure the fright-ful martyrdom which the Cossacks inflicted on him on the feast of the Ascension, May 16, 1657. In the second part of the encyclical, the Vicar of Christ urges the faithful to imitate in their own lives the faith and 343 R. F. SMITH Review for Religiou~ courage of Bobola. The need for similar faith, he notes, is especially great today, for materialism continues to grow and to seduce men by the mirage of an earthly happiness without God. No less necessary today is the courage of St. Andrew. Every Christian life must have something of the martyr in it; for a Christian gives testimony to his faith not only by shedding his blood for it, but also by a constant war against sin and by a complete consecration of himself and all he has to Him who is his Creator and Redeemer and who someday will be his eternal joy. The Holy Father concludes the encyclical with a special plea to the Polish nation that they of all men may imitate the faith and courage of their sainted compatriot so that Poland, today as yesterday, may be a rampart of Christianity. Three documents concern Mother Mary of Providence (1825-71), foundress of the Helpers of the Holy Souls. The first of these was a decree of the Sacred Congregation of Rites which was dated April 21, 1957 (AAS, pp. 374-76), and which stated that the beatification of the Venerable Servant of God could safely be proceeded with. On May 26, 1957 (AAS, pp. 339-44), Pius XII proclaimed her beatification and the day after (AAS, pp. 361-64) addressed a group of the Helpers of the Holy Souls who had come to Rome for the beatification of their foundress. In his allocution to them the Pontiff stressed the Blessed's devotion to Providence which led her to repay Provi-dence by rescuing souls from purgatory and by devoting herself to an active and universa! apostolate. The last document concerning the saints is a decree of the Sacred Congregation of Rites, issued on April 9, 1957 (AAS, pp. 424-25}, and ordering that henceforth a determined part of the consultors of the congregation shall have consultative vote with regard to the official scrutiny of the writings of persons whose causes of beatification are introduced. The Eucharist Three documents of the period surveyed are concerned with the Eucharist. On May 19, 1957 (AAS, pp. 364-68), His 344 November', 1957 ROMAN DOCUMENTS Holiness broadcast a message to the Eucharistic Congress of Spain, which was being held at Granada, telling the faithful assembled there that in the Eucharist is to be found the same Christ who is the way, the truth, and the life for all men. He also reminded them that in the Eucharist there is the highest manifestation of that greatest of all truths: God is love. On May 23, 1957 (AAS, p. 370), the Holy Office an-swered the following question with regard to the concelebration of Mass: Do several priests validly concelebrate Mass if only one of them utters the words "This is My Body" and "This is My Blood" over the bread and wine, while the rest do not pronounce the words, but, with the knowledge and the consent of the aforesaid celebrant, have and manifest the intention of making their own the words and actions of the same celebrant? The Holy Office answered the question in the negative, since, as it said, by the institution of Christ only he validly celebrates who pronounces the consecrating words. The Sacred Congregation of Rites issued a decree on June 1, 1957 (AAS, pp. 425-26), dealing with the tabernacle and the manner of conserving the Holy Eucharist. The decree states that the pertinent norms of canon law (canons 1268-69) should be carefully observed. Moreover, the tabernacle is to be so fixed to the altar that it is irremovable. Ordinarily the taber-nacles should be affixed to the main altar, unless in certain cir-cumstances the veneration of the Eucharist can be provided for better elsewhere. Such circumstances are ordinarily found in cathedral, collegiate, and conventual churches where choir func-tions are exercised. Similar extraordinary circumstances can sometimes be found, the decree continues, in larger devotional centers where, because of popular devotion to some venerated object, the veneration due the Blessed Sacrament might be over-shadowed. The decree goes on to state that Mass should be habitually celebrated at the altar where the Blessed Sacrament is kept; and, 345 R. F. SMITH Review .for Religious in churches where there is only one altar, this should not be so constructed that the priest celebrates Mass facing the people, for in the middle of such an altar there should be placed a tabernacle for keeping the Blessed Sacrament. The tabernacle should be strong and secure so that all danger of profanation is avoided. When the Blessed Sacrament is in it, the tabernacle should be covered with a veil and a light should always burn in front of it. The tabernacle should con-form to the style of the altar and the church and should not differ too much from the style of tabernacles already in use. The tabernacle should represent a true dwelling-place of God with men and should not be adorned with unusual or misleading symbols. Finally, the Sacred Congregation notes that tabernacles that are off and apart from altars are strictly forbidden. More-over, with regard to the way of keeping the Blessed Sacrament or with regard to the form of the tabernacle, there is no presump-tion in favor of contrary customs, unless the custom is centenary or immemorial. Social Questions Speaking on May 3, 1957 (AAS, pp. 351-55), to a group of Belgians, the Holy Father underlined the necessity of better housing for a large number of people. Ten to twenty per cent of the total population of European countries, he pointed out, live in subhuman circumstances where they can not live a decent and truly human life. Such circumstances not only weaken health and physical stamina but also induce extensive moral damage: immorality; juvenile delinquency; loss of the desire to work; and revolt against the society that allows such subhuman conditions to exist. On May 26, 1957 (AAS, pp. 403-14), the Vicar of Christ addressed a group of Italian Catholic lawyers on the right way of giving assistance to those in prison. The Holy Father began his allocution by studying the presuppositions of all effec- 346 November, 1957 ROMAN DOCUMENTS tive aid to prisoners. The first of these presuppositions is con-. cerned with the relationship that exists between the punishment and the crime committed. Only the conviction that the prisoner is culpable can furnish a sure basis for all consequent aid. It must be remembered, the Holy Father stated, that even in con-crete situations the great majority of men have the possibility of regulating their personal conduct and hence of contracting obli-gations and responsibilities. This is the reason why morality and law are correct when they assert that in a given case cessation of free will must be proved, not the presence of free will. The second presupposition to be borne in mind when work-ing for prisoners is concerned with the suffering that is necessarily included in the punishment. A prisoner, the Pontiff remarked, is not comparable to a sick person; since the latter has no obliga-tion to suffer, it is right to seek to lighten his sufferings as much as possible. The prisoner, however, deserves to suffer, hence the removal of all suffering cannot be desired in the case of prisoners. The third and final presupposition to be considered cen-ters around the meaning and purpose of the punishment that has been inflicted on the prisoner. Since human punishment should in its own way imitate divine punishment, the Holy Father turned to a consideration of the meaning and purpose of the punish-ments inflicted by God on sin. The primary and essential pur-pose of divine punishment, he observed, is the reestablishment of the order of things violated by sin. By sin, man prefers him-self to God; by imposing suffering on the sinner, God constrains him to submit himself to the divine will and hence to restore the order he has previously violated. This, however, is not the sole purpose of divine punishment as far as this world is concerned. Often the punishments willed by God in this life are rather medic-inal than vindictive. They are meant to reeducate the sinner, to lead him to repentance, and to turn him toward goodness and justice. All these aims of divine punishment should be striven for also by human punishment. 347 R. F. SMITH Review .for Religious His Holiness then took up the manner in which prisoners can best be aided. The first aid to be given to prisoners is to know them thoroughly: their origin, their formation, their life up to the present time. Secondly, one should attempt to con-vince them that through their detention they can efface the errors of their past and remake their lives. Finally, one must love the prisoner. It is not sufficient to approach him with correct ideas and notions; along with this must go a love that is as comprehensive and devoted as is maternal love. In conclu-sion the Holy Father advises his listeners to look on prisoners as God looks upon them: in a spirit of justice tempered with mercy. Miscellaneous Matters On June 2, 1957 (AAS, pp. 433-603), Pius XII issued the Motu Proprio Cleri sanctita¢i, promulgating a new section of the projected Code of Canon Law for the Oriental Churches. This new section contains 558 canons and corresponds roughly to the second book of the Code of Canon Law for the Latin Church. The section deals successively with the following points: the oriental rites; physical and moral persons; clerics in general; clerics in particular from patriarchs to assistant and substitute pastors; the laity. The prescriptions of these new canons will go into effect March 25, 1958. On May t9, 1957 (AAS, pp. 414-17), the Roman Pontiff delivered a radio message to the Third Portuguese Congress of the Apostleship of Prayer held at Braga. In the message the Pope expressed his great desire to see the Apostleship of Prayer propagated among all catagories of persons in the Church. The principal part of his message, however, is concerned with what he called the proper essence and the secret of the immense effectiveness of the Apostleship of Prayer. This is nothing else than the practice of the morning offering of all one's actions and sufferings of the coming day for the intentions of the Sacred Heart and of the Roman Pontiff. This practice, the Holy Father 348 Nove~ber, 1957 ROMAN DOCUMENTS noted, is an elementary and simple one, but when motivated by a conscientious desire to live it out completely, it can revolution-ize a life. On May 20, 1957 (AAS, pp. 355-61), the Holy Father gave an inaugural address for the week of astronomical studies held under the auspices of the Pontifical Academy of Sciences. The body of the address is devoted to a summary of recent findings with regard to the nature of the stars, in the course of which the Holy Father accepts five billion years as a reason-able estimate of the age of the universe. At the end of the allocution the Pope remarked that that man is fortunate who can read in the stars the message they carry, inviting man to rise to the knowledge of Him who gives truth and life and who estab-lishes His dwelling in the hearts of those who adore and love Him. On May 10, 1957 (AAS, pp. 427-29), the Sacred Peni-tentiary published the text of two prayers composed by His Holiness. The first is a prayer to our Lady of Lourdes; an indulgence of three years can be gained by the faithful each time they recite the prayer with contrite heart. The second prayer is a prayer to be recited by physicians; physicians can gain an indulgence of three years whenever they say the prayer with contrite heart. On June 4, 1957 (AAS, p. 429), the Sacred Penitentiary announced that a plenary indulgence could be gained in connec-tion with the practice of the twelve Sundays in honor of the infancy of our Lord. The conditions for the indulgence are the following: prayers and pious meditations in honor of the mysteries of Christ's infancy on twelve consecutive Sundays of one's own choosing; confession; Communion; visit to a church or public oratory with prayers there for the intention of the Holy Father. 349 Persevering in Prayer Mot:her Marie Vandenbergh, R.C. I. Introduction CONCERNING IGNATIAN spirituality less has been writ-ten perhaps than about some other schools of perfection; nevertheless, there are enough articles and books extant on the subject to make one pause before adding to their number. Especially if one's years in religion are not many, will the query arise, "What do you have to contribute?" The answer is, "Not very much." The best to be hoped for is that being relatively lately come to the field of interior combat might lend freshness to one's point of view. The re-cently won scars of battle might generate a more sympathetic and generally helpful approach to the problems confronting beginners about to enter the lists. There are, conceivably, certain advantages that derive from having traveled far enough along the road of the interior life to get some perspective, but not so far as to have forgotten what it felt like to be just start-ing out. Furthermore, and more importantly as a credential, the Cenacle, keynoted by its motto, "Perseverantes in oratione," has, throughout its brief history of less than two hundred years, upheld in its constitutions an ideal of high spiritual excellence. However large the discrepancy between these ideals of the con-gregation and one's personal attainments, it is surely nonetheless permissible to set forth this heritage and let it speak for itself, at least in regard to one or two problems of beginners in prayer. The Cenacle Religious have an Ignatian Rule and are devoted to the work of providing retreats for laywomen and teaching Christian doctrine. It is not, then, surprising that St. Ignatius's book, The Spiritual Exercises, figures largely in our novitiate training, as well as all through our religious life. 350 PERSEVERING IN PRAYER We are told early in our formation that a Cenacle Religious must learn to love "the solitude of the heart" and "live in prayer as in her proper element." As means toward this spiritual growth, we are given, to quote a superior general, both "meth-ods" and "liberty." The "liberty" is that inspired by the Holy Spirit; the "methods" are those suggested by St. Ignatius--his "Spiritual Exercises." If his directives applying to the special circumstances of retreat time are set aside, there remains a remarkable body of instruction for those who wish to learn the science of the saints and for those who are constituted their guides. In this article we shall prescind entirely from the retreat relationship and, using the Exercises as a manual of spirituality, concentrate on the part methodical meditation is meant to play in our spiritual lives. II. Pro's and Con's The ultimate purpose of any sort of meditation, formal or informal, is to bring a soul to give itself to God by a process of instruction, reasoning, and resolution resulting in the formation of religious convictions and in great purity of life. Training in the use of formal meditation methods often starts with ready-made outlines, developing into personally prepared meditation outlines. This has two principal advantages. First, it prevents waste of time and energy to have something definite in mind to do when you go to your meditation. Second, as a result of the first, it helps develop the habit of prayer. Unless a girl has been living a modified rule of life in the world, the likelihood is that she has been praying "when she felt like it." Entering religious life she must learn to pray at a set time--whether she feels like it or not. A knowledge of prayer technique, i.e., an outlined meditation, will help her get started on days when she doesn't feel like it. It will keep her busy and trying to pray at times when prayer is more or less distasteful. Furthermore, fidelity to the attempt to "contact God," espe-cially when sensible consolation dries up, is a sine qua non 351 MOTHER MARIE VANDENBERGH Re~iew for Religious of real progress. This fidelity is a fruit of habitual use of a method. St. Teresa of Avila :lays down two rules for the would-be saint: refuse God nothing and never abandon the practice of prayer. Use of meditation methods can keep a soul from idleness in prayer time and prevent its giving up from sheer boredom with itself in time of dryness. There are, however, dangers to be avoided in the use of a method: strain and slavish fidelity to mechanics. While bridging the gap between the free and easy ~pray when you please" of life in the world and the regular, disciplined ~pray when you ought" of religious life, it is of paramount importance to avoid undue strain. The spontaneity of the soul's response to God must be safeguarded. It is that element of sweet familiarity with God which, as far as God's grace allows, makes of prayer the personal relationship it is meant to be. Undue efforts such as straining for ~success" in meditation, in-sistence on completion of the full meditation outline, or self-induced fixation of the imagination are sure to result in a ~broken head." Some such form of tension becomes a danger wherever emphasis on high ideals is combined with strict discipline. Ex-aggerated fidelity is one of the occupational hazards of religious life. Especially in the atmosphere of a novitiate, a spirit of holy emulation can make it contagious. To such an extent is this true that over-eagerness can be suspected of spoiling more voca-tions than laxity; for tension, though combined with all the good will in the world, has a paralyzing effect. In certain cases it persists as a chronic ailment through the early years of professed life, sooner or later, let us hope, to be outgrown. In extreme cases, however, the victim may be spiritually crippled for life. The cause of the difficulty does not lie, needless to say, in the traditional methods of prayer. The trouble arises when, instead of the neophyte's mastering the method, the method masters the neophyte. What was intended as a help toward union 352 November, 1957 PERSEVERING IN PRAYER with God becomes an end instead of a means and acts as a hindrance to that very union. The exasperating part of it is that often the victim of this malady, if questioned, would reply glibly that, of course, a method is a means, not an end in itself--and then go right on clinging inordinately to his little shell of prayer technique. In his mind, though he does not realize it, prayer formality has become an indispensible means to union with God; whereas authors and advocates of prepared methods intend them to be used tantum-quantum, just insofar as they help to attain this union. An inexperienced soul can become more attached to its method than to its God. It makes him feel so secure. If ever doubts as to his fidelity to prayer arise, he has only to point to his daily "two preludes, three points, and a colloquy." There, he feels, is concrete evidence that he has not been wasting his prayer time. He does not realize until much later, perhaps, that he has been slowly strangling his spiritual life. Retreat masters have dealt with this difficulty, books have been written about it; but still it can happen that a suffering soul will not recognize itself to be a victim of prayer-tension until the sterility of its meditation and its self-imposed rigidity threaten to kill its religious life entirely. Sheer starvation of soul is its inevitable result. In order to forestall this turn of events if possible, those in charge of the spiritual formation of young people exercise a great deal of vigilance. "I watched my young men like a hawk," said one novice master, "to detect signs of strain." As soon as they began to pray spontaneously and to speak familiarly with God, they were instructed to leave their prepared meditation outline for as long as they could pray without reference to it. "Be relaxed in the presence of God," was the advice they were given. There is a possible hazard, too, for people with a studious turn of mind. They, more easily than others, can be tempted to make a purely mental exercise of their meditation and never 353 MOTHER MARIE VANDENBERGH Review for Religious really pray. There is no real "contact" with God at all. This makes of meditation nothing but a sterile academic study instead of an affair of the heart that leads them to fall in love with their Lord Christ. III. Liberty of Spirit Besides these rather obvious dangers to be avoided in the use of meditation methods, there is a further point it might be well to discuss here. The principal charge leveled against tech-niques of prayer is that slavish fidelity to "two preludes, three points, and a colloquy" hinders a soul's progress toward God in the more simplified forms of prayer. The Spiritual ercises of St. Ignatius are often called upon to bear the brunt of such criticism. For some reason it has been difficult to convince the praying public that to advocate methods of prayer is not the same as to advocate slavish fidelity to them. St. Ignatius of Loyola, himself a contemplative and even a mystic, could hardly have recommended a spirituality which excluded such graces a priori. Anyone thoroughly grounded in Ignatian spirituality knows well enough that there is in it wide margin for originality and freedom. In the beginning of the life of prayer, however, the method is more in evidence than the freedom. The same is true of playing the piano. You learn the scales before you improvise. Benson, in his The Friendship o.f Christ, and Boylan, in This Tremendous Lover, point out that one's prayer life develops along the same lines as human friendship. In the early stages of mere "bowing acquaintance," formalities and conven-tional conversation topics like politics and the weather make up the larger part of the relationship. As the acquaintance deepens, there is growing mutual self-revelation, a sharing of tastes, of personal history, of hopes and fears. There is mutual interest in and support of one another's projects and plans. Should friend-ship ripen to the point of falling in love, the amount of con-versation is reduced to a minimum, and the silent language of 354 November, 1957 PERSEVERING IN PRAYER love takes its place. There is a ~honeymoon" stage, followed by inevitable trials and tests which strengthen and mature the soul. The maturing of married love has frequently been de-scribed as a process of transition from eros to agape, from selfish to unselfish love. A similar process goes on in the prayer life. Eventually prayer comes to the point where it lives by a continuous, silent sacrifice of self for the sake of the Beloved. Such prayer is a life of love and is consonant with a great deal of suffering and self-forgetfulness. Married couples who have lived and loved together for many years have no great need of words; they are content to share each other's silent company. Even so does the soul's happiness come to consist of being silent together with God. In human love this silent togetherness can be such a dear and deep and precious thing that when one partner dies, the other does not linger on much longer. The whole reason for living has disappeared. So in prayer one's whole self can come to be lost in God who is one's only reason for living, moving, being. IV. Variety of Method Although all comparisons limp, at least it should be obvious that in our friendship with the most wonderful Person in the universe we should expect growth and development and change. The purpose of the variety of methods provided by St. Ignatius is to allow for this most desirable adaptability to the attractions of grace. Furthermore, the key to this adaptation is St. Ignatius's direction, "In that point in which I find what I desire, there I will rest, without being anxious to proceed . . . until I have satisfied myself" (Addition IV). This varying of meditation methods to suit one's need of the moment is sometimes a matter wherein a well-meaning young person is too timid. Wisely reluctant to trust her own instincts unless they receive the approval of authority, a beginner must still remember that obedience is controlled initiative. With cer-tain personalities the emphasis must be on the control; with 355 MOTHER ~ARIE VANDENBERGH .Review for Religious others, on the initiative. During the years of religious formation especially, there should be the control of reporting to the novice mistress or superior on how one's time of prayer was spent-- this at intervals of at least two weeks--together with submission to her judgment as to one's success or failure. However, the temptation to cling to a method already approved simply for fear that any other will not receive a similar approval is a kind of human respect. Reduced to its ultimate form, this is hoping to please men at the price of failing to please God. God looks for our initiatives; indeed, if they are good, it is He who inspires them. The novice will do well to remember that she is being led by the hand in order to learn to travel the road alone. Over-dependence on the novice mistress is at least equally as bad as failure to have sufficient recourse to her guidance. Like a good physician, the novice mistress aims at making her ministrations unnecessary. Second year novices, other things being equal, should expect to need less counseling than in their first year, etc. It should not take long for a reasonably intelligent person to acquire enough facility in the use of prayer techniques to begin a little experimentation in method variations. The more personal and familiar our prayer becomes, the better it accomplishes its purpose of uniting us to our Lord and transforming us into His likeness. Of course, if we fall as it were naturally into one or other method, there is no great need to force ourselves to vary our approach--except occasionally to counteract monotony, weariness, boredom; in general, to avoid getting into an unthinking rut. Some people more easily think their way to God, and their meditations reflect this trait. Others lead with their heart. Some can study our Lord in the gospel text with a ready, but quiet, imagination. Some whose imagination tends to run riot, stirring up over-strong emotions, pray best by a loving attention to the presence of God--a simple, peaceful, wordless gaze of the soul focused upon its invisible Guest. 356 Novembe~, 1957 PERSEYERING IN PRAYER Sometimes our prayer is a kind of seeking, searching, asking, wanting. It is a quest for God, a thirst for God, a need for more and more of Him and His love and peace. This is another form of wordless prayer. We may come away from it with no specific resolution, with just an increased consciousness of our need for God, God alone, God first and foremost. It would still be a very good prayer. Some are able to speak familiarly with God, telling Him all the events and hopes and needs of their daily life. So long as there are moments of pause when we can listen to Him, this is a very helpful prayer. It should, however, be a conversation, not a monologue. Too many words can be a barricade between the soul and God. In our daily mental prayer one of these methods may pre-dominate or we may use a combination. On certain days, at certain times in our lives, our prayer methods will almost auto-matically take on certain changes of pattern, simply from neces-sity. As Father R. H. J. Steuart liked to say, the level of our prayer is the level of our lives. Chameleon-like, our prayer adapts to our presefit state of soul, of emotion, or of physical well-being. A real effort to pray when we are in a state of high excitement or deep depression will have a tranquilizing, stabilizing effect. When we are very tired, just to remain numbly in the presence of God is an appropriate prayer. Just to be with Him suffices for us then. The very sick can sometimes unite themselves to God only by the loving contemplation of a crucifix; sometimes even that is beyond them. A weak grip on a crucifix or rosary can symbolize their intention to pray, becoming an outward sign of the inward turning heavenward. When a person is in a state of dryness, interior trial, or is interiorly agitated by a difficulty from without, his prayer is a prayer of spiritual pain. The soul suffers; suffers, it may be, with little hope of respite, with no alleviating sense of vitality as sometimes accompanies a beginner's cross. Father Caussade 357 MOTHER MARIE VANDENBERGH Review for Religious considers it a great grace thus to "suffer weakly," unable to find satisfaction in the thought that one is bearing up nobly under one's cross. This state of pure suffering is extremely pleasing to God and highly profitable to the soul. A person's prayer in this state may be a continual interior Miserere, springing from a great sense of unworthiness and guilt, and in spite of having no specific blemish of conscience to which it may be attributed. Later on, depending upon the degree of purification already accomplished by this state, one's prayer may be an inner attitude of oblation, willingly offering one's suffering self in sacrifice to God. "Take, O Lord, and receive all that I am and all that I have." Lastly, when the purgation of suffering has nearly run its course, an attitude of adoration, of God-regarding prostration of soul, may begin to predominate. These are all methods of prayer which, explicitly or im-plicity, can be found in St. Ignatius's book, The F~xercises. In his very first annotation St. Ignatius gives the title of "spiritual exercises" to "all methods of preparing and disposing the soul ¯ . . to seek and to find the divine will," adding a little later on that "in these spiritual exercises it is more fitting and much better, in seeking the divine will, that the Creator and Lord Himself should communicate Himself to the devout soul . . ." (Annota-tion XV). As Father Peeters has pointed out, "The Exercises in their entirety are presented to us as a means of entering into con-tact with God." V. Discursive Prayer a Preparation for Contemplation Used properly and suitably adapted to the individual, these techniques of prayer are calculated to leave the door open for the divine initiatives by which God leads a soul through darkness into light. Fruitful meditations result in a generosity and purity of soul which dispose a person, insofar as it depends on him, to receive the graces of infused contemplation. In this "gift of prayer," as it is sometimes called, God's action, though imper-ceptible in itself, is powerful in its effects and may temporarily 358 November, 1957 PERSE~CERING IN PRAYER put an end to our ability to meditate discursively. The soul is reduced to a state which seems to be one of comparative inaction, weakness, and passivity. This is because God is taking the lead and the soul is willingly following Him. St. John of the Cross gives three signs by which the director may recognize the beginnings of passive union: impossibility of meditation, painful anxiety as to fervor, and dryness, wi~out consolation in God or in creatures. A soul accustomed to discursive prayer finds a most dis-concerting adaptation necessary when it arrives at the threshold of contemplative prayer. The main reason for the element of surprise is that we cannot possibly imagine ahead of time what the direct action of God will be like or what precise form the purification will take. Secondly, it is a fairly common, though unwarranted, assumption that the habit of prayer increases ac-cording to the familiar pattern of a purely natural habit. But there is this remarkable difference between the habit of prayer and, say, the habit of playing the piano. In the latter case, repetition breeds facility, the habit increasing in kind; whereas the unpredictable element of the supernatural in the habit of prayer allows for an otherwise unaccountable psychological phenomenon. Dom Chapman in one of his letters puts it most clearly: "Progress in prayer is not (1) from troublesome discursive meditation to easy contemplation of a beautiful thought; and from weak affections to fervent and strong affections, but (2) from easy discursive meditations to the impossibility of medi-tating at all (except by ceasing to pray), and from easily warmed affections to no affections at all--to aridity, that is, and to 'night.'" The paradoxical fact about meditation is that we expect it to become easier and easier~'and instead it becomes harder and harder, then "nauseous or impossible." Dom Chapman says in another letter, "Meditation is usually necessary in order to induce souls to love God and to give them-selves to Him. But at that point--when it begins to be reached 359 MOTHER MARIE VANDENBERGH Review for Religious --the power of meditation usually stops and something better begins." It is not our purpose here to analyze the ~something better," but to indicate the point at which there must be a radical change in our technique of prayer. That St. Ignatius envisaged the possiblity of such a transi-tion is evident in his F~xerc[s~s, pronouncedly in the contrast between Annotations IX and X. He presupposes knowledge of the different phases of prayer in his instructions to the director, though he includes nothing specific in regard to passive prayer in his instructions for the retreatant. The reason for this is primarily historical, for the Jesuit founder had been called up before the Spanish inquisitors two and three times to have his writings examined for teaching a false mysticism. In such cir-cumstances it was better not to put everything he knew into print. Secondarily, there is a reason for his reticence that to some extent still applies. This is simply that it is almighty God who decides when and if a soul is to enter upon the way of contempla-tion, and it is the director who decides whether or not this has actually been the case. St. Ignatius allows for the possibility of a soul's discontinuing discursive prayer in his instruction that it rests where it finds satisfaction. He expects the director to do the further instruction when the need arises. Naturally, a soul is not incapable of recognizing in itself the symptoms mentioned by St. John of the Cross. But no man is a good judge in his own case, and far too often wishful thinkers in the spiritual life have attributed to almighty God phenomena that were actually the natural products of their own faculties and pas-sions, the result, say, of insomnia or indigestion, or in some cases the work of the devil. Hence the need for solid guidance. In the text of the F~xercises, St. Ignatius divides the retreat into four ~weeks" which correspond roughly to the purgative (first week), illuminative (second and third weeks), and unitive (fourth week) ways so often mentioned by spiritual writers. He 360 November, 1957 PERSEYERING IN PRAYER makes a noteworthy distinction between the treatment to be ac-corded souls suited only for the meditations on the purpose of life, on sin, and on repentance customary in the first "week" and the treatment of souls capable of the greater service of God asked of them in the ensuing "weeks." He has two sets of "Rules for the Discernment of Spirits," applying to the age-old principles whereby the director decides if a soul is being influenced by the good or the evil spirit or by its own self. The rules for souls of the first-week category are rules for beginners in the spiritual life, i.e., either souls struggling to break with habits of mortal sin or innocent souls just learn-ing how to meditate. (Discursive meditation is good for both alike.) The rules for the second week are for the more pro-ficient. Their application extends indefinitely onward into the heights of union with God. This marked difference between the advice St. Ignatius would give beginners and the advice suitable to the more advanced shows plainly that the author of the Exercises took it for granted that the time would come when a radical change would take place in the soul's activity. In other words, he allows for the fact that discursive meditation in many cases develops into something very different, while taking into con-sideration the instances where it does not. "If Ithe retreatant] be a person who has been little versed in spiritual matters and . . if he betrays impediments to making further progress in the service of God our Lord . . . , then let not the person giving the Exercises converse with him upon the rules of the second week for discerning various spirits, because in the pro-portion that those of the first week will benefit him, those of the second will do him harm, because they contain matter too subtle and too high for him to understand" (Annotation IX). St. Ignatius never intended his methods to be set above the valid inspirations of grace, though some of his devotees have at times given that impression. His admonition, "It is 361 MOTHF~R MARIE VANDENBERGH Review for Religious not to know much, but to savor the matter interiorly that fills and satisfies the soul," certainly shows that he meant meditation to be used in such a manner as to pave the way for the simpli-fying process God so often undertakes in the prayer of the generous. A person who remembers this advice will find Igna-tian spirituality an excellent preparation for "the gift of prayer." By way of further example we might point out that a soul formed by the asceticism of St. Ignatius is told, when prayer is dry and disgusting, to prolong it somewhat beyond the usual space of time; when prayer is sweet and easy, to resist the temptation to linger longer. This discipline breeds the detach-ment from even spiritual delights and the perseverance through times of desolate prayer that are the necessary preparation for higher gifts of God. This teaching trains a soul not to give up when ~he going gets tough and, contrariwise, not to make sweetness or facility the criterion of its success in prayer, safely guiding it between the Scylla and Charybdis of its spiritual Odyssey. VI. Adapting the Exercises to the More Proficient Throughout the Exercises there is a noticeable progres-sion of thought, an ascending scale of higher and higher moti-vation, designed to overtake a soul at whatever point it has reached in its journey toward God and guide it further, as far as the grace of God permits. St. Ignatius, though unwilling to speak to beginners about the conduct of the more advanced, did not believe that an earnest soul who has made some progress should be allowed to think that there is no other sort of prayer possible except discursive meditation for "ordinary" Christians and mystical phe-nomena for the saints. This is a common misconception castigated by Father M. Eugene Boylan, O.C.S.C., in his practical little vol-ume, Difficulties in ~ental Prayer. Although St. Ignatius in Annotation XI exhorts the retreatant "so to toil in the first week as if he did not hope to obtain anything in the second," 362 November, 1957 PERSEVER,ING IN PRAYER he does not intend this to mean that a soul should be kept in ignorance of the fact that there is something further to attain, especially if he is generous in striving to correct his defects and to remove the obstacles to his further progress. The sign St. Ignatius gives as an indication to the director that it is safe to instruct a soul in the ways of more advanced spirituality is the discovery that the soul ~is assaulted and tempted under the semblance of good," because this is characteristic of a per-son who ~is exercising himself in the illuminative way" (Anno-tation X). Sometimes in the providence of God it is not very long before the neophyte needs to know what lies ahead for him. When a soul, then, has reached the degree of purity of life where its temptations are not of a ~gross and sensual nature," or when discursive meditation is ceasing for some legitimate reason to be profitable, it is time for him to learn what the future may hold in store. Then, if his prayer begins to dry up, there will be less danger that he will do himself harm by violent efforts to ~pray as I used to," not realizing that there can come a time when a person who says, ~I can no longer meditate," must learn to pray another way. What is the part to be played by methodical meditation during the confusing transition period when the soul is not as yet accustomed to its new role as patient rather than agent? Dom Chapman's advice at this point was always, ~Pray as you can and don't try to pray as you can't,t'' With some persons, the transition between discursive prayer and passive prayer is' abrupt. With others it is gradual, periods of passivity being interspersed with times when meditation is possible to some degree. There is likely to be danger of illusion in refusing to meditate when it becomes possible, even as there is danger in making violent efforts to meditate when it is not possible. Here one's early training in outlined meditation becomes very useful, for the safe course seems to be to make an initial try at medi-tation when beginning the time of prayer, but to rest content if the trial proves a failure. The habit of turning to a preo 363 MOTHER MARIE VANDENBERGH Review for Religious pared outline is a safeguard, in spite of the fact that more and more the method of "doing something" must be replaced by a method of ~doing nothing," of learning to take one's cues from God, God working within the sanctuary of the soul. Sometimes a soul finds it helpful to pray, as it were, by means of an attitude of soul, of humility, supplication, and self-oblation. For such a soul has received ~the call of the King," inviting those who wish to distinguish themselves ir~ God's service to follow their Lord in poverty and suffering. If a person cannot make the offering of himself and all he posses-ses to serve the kingdom of Christ, he obviously has neither the grace nor the capacity for the sacrifices necessary for further progress in the prayer life. If he has made the offering, he must be prepared to fulfill it literally; for, stripped of even the spiritual armor in which he trusted, he will suffer unbearably in the experience of his poverty in the sight of God. This, however, is the way God must treat a soul in order to make it pliant in His hands. When a person has learned how to remain tranquil under the direct action of God, he has learned how to pull in the oars of meditation-technique and let ,:he breath of the Spirit fill his sails. He has learned how to launch out into the deep. Let it be noted, though, that, if the soul may ~pull in the oars," it does not throw them away. As Father 1~. H. J. Steuart put it, "You don't tear down the staircase just because you have arrived at the top." Father Boylan makes the sage re-mark that we must have "the humility" to return to discursive prayer when the facility for it is restored. In many an instance the course grace takes after passive stages have done their work is to restore the discursive ability in combination with the infused contemplation that is the fruit of the purification the soul has undergone. It would be a tempting digression to go more into detail in regard to the rules for discerning spirits, but that would be beyond the scope of this article which set out to be no 364 November, 1957 PERSEVERING IN PRAYER more than a general survey. The point we have tried to em-phasize is that in the text of the Exercises can be found the evidence that St. Ignatius, though he teaches methodical prayer, by no means intended to limit souls to it if they were drawn by God to something simpler. He definitely planned the F~xercises to prepare and dispose a soul to find more quickly the will of God in its own regard--and devotion to the will of God is one of the marks of a contemplative soul. There are references in rules 2 and 8 of the second week to "consolation without any preceding cause" as being the work of God par excellence in the soul. There follow warn-ings against pseudo-consolation inspired by the devil and the illusions of auto-suggestion apt to follow upon actual and God-sent "consolation." These show how familiar St. Ignatius was--and how familiar he expected the director to be--with the hazards attendant upon even the most legitimate graces of infused prayer. Without doubt, Ignatian spirituality, rightly understood, is designed to prepare a soul for God's direct action, protect it during the dangers of the transition period, and safeguard it from illusion when it has accustomed itself to surrender to the will of God. Mother Marie Aimee Lautier, superior general of the Cenacle for nearly fifty years, stressed the function of prayer in our "mixed" vocation as "contemplative in action." "Masters of the spiritual life," she wrote, "teach that the soul called to perfection, after being exercised in the exterior practice of charity, is drawn by the contemplation of divine things to an interior conversion and purification, so that being wholly en-kindled and burning with divine love, it is impelled anew by the strength of this love towards creatures in order to give them of its fullness: 'The love of Christ impels us' (II Cor. 5:14). "Its charity, then, is quite different from what it was at the beginning; and its zeal which at first was the auxiliary of natural activity now becomes the disinterested fruit of love." 365 BOOK REVIEWS Review for Religious This same holy religious exhorted her daughters, "Ask for this precious gift [of prayer]; we must prepare ourselves to receive it, and we must await it with confidence. It is the gift par excellence of our vocation." Of course, the Cenacle tlas no monopoly on it. We are grateful, though, to have the strong guidance of St. Ignatius to help us achieve our goal. Book Reviews [Material for this department should be sent to Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College, West Baden Springs, Indiana.] THE FIRST JESUIT, ST. IGNATIUS LOYOLA. By Mary Purcell. Pp. 417. The Newman Press, Westminster, Maryland. 1957. 5.oo. In her preface to this delightful life of St. Ignatius, Miss Purcell says that if he were better known, he would be better loved and oftener invoked. Her own efforts are no small contribution to this happy con-summation. Too often St. Ignatius has been presented to us in the guise of what Father La Farge, in his forward, calls "a glorified efficiency expert," with the result that the lovable qualities of the saint are frequently overlooked, thus leaving him in these later days a figure more feared and admired than loved. "It is interesting to note," writes Miss Purcell, "how many people in so many different walks of life 'become fond of Inigo.' He seems to have had an easy and spontaneous manner, a nature that led him to make friends quickly. In the places where he lived, people soon got to know of him . He had an extraordinary flair for knowing exactly which ap-proach would win the heart of the particular individual or group he was contacting at any given time. And 'When he gazed at one,' writes a contemporary, 'while his conversation was benign, his eyes seemed to pierce the heart, to see all; conversing with him only once, you felt that he knew you through and through.' " It would seem that the reaction has well begun; and future biographers, taking their cue from writers like PSre Dudon, Father Brodrick, and Miss Purcell, will in the future give us an Ignatius 366 November, 1957 BOOK REVIEWS who, besides being a founder and a general, is also a fellow-pilgrim and a father. A preliminary glance at the bibliography might suggest that Miss Purcell has undertaken to write something more than a merely popular life of St. Ignatius, and the reader will not have gone very far before he realizes that there is a great deal of scholarship to it; and once he gets himself tangled up in the notes at the end of the volume, he won't have any doubt about it. Miss Purcell has gone to original sources, some of which may have been within easy reach, like the seventy-seven volumes of the ~lonumenta llistorica Societatis Jesu. But others must have been farther removed, like the diaries of the pilgrims who accompanied Inigo on his pilgrimage to Jeru-salem or about his time made pilgrimages of their own. There is a very thorough treatment of the Irish mission of Fathers Broet and Salmeron, but this reviewer feels that Miss Purcell is too sweeping when she calls it the only complete failure in the life of Ignatius. After all, they were not missionaries bent on the conversion of a pagan land. They were papal nuncios. They came, they saw, they returned. Uoila! Since they were papal nuncios, we might have wished that their visitation had been carried on with a little more leisure and something of the ceremonial becoming their exalted rank. But they knew they were putting their heads into the lion's mouth, even if St. Ignatius thought that Ireland was another Guipuzcoa when in fact it was what we should call today hardly more than a satellite state. The very fact that they survived, surveyed conditions, and escaped with their lives to make their report is by itself a considerable achievement and deserves to be regarded as some measure of success. Some readers will be very sceptical about accepting one or other of Miss Purcell's conclusions, for instance, that Inigo was "barely five feet tall" and that he was "red-headed." Consulting the sources given I can find none that warrants such a conclusion. He is described as being of "medium height" or "a little below medium." Barely five feet would place him in the under-sized class completely. One wonders how a man of such small proportions (even remember-ing Napoleon) could hope for any notable success in the use of arms on battlefield or jousting court, or expect to play Amadis to any Oriana. Yet we know that Inigo, the caballero, made no bones about aiming at glorious successes in both instances. 367 BOOK REVIEWS Review for Religious There is a text in the Monumenta which refers to the caput aereum, and although the term occurs twice in the same paragraph, the editors of the hlonumenta seem to be convinced that aereunt should be cor-rected to cereum, since it evidently refers to the wax effigy which was taken from the death-mask. His complexion seems to have been what we should today call blond verging on ruddy. Juan Pascual, who described him as he remembered meeting him on his way down from Montserrat, wrote of him as being "'no molt alt, pero blanc j ros, j de molt bona cara" (p. 83), which is the Catalan for "medium height, fair complexion, and handsome." Occasionally Miss Purcell is a bit unguarded and leaves herself open to misinterpretation, as when she says: "One cannot think of Ignatius of Loyola limping a little at times as he trudges from Rome out to Monte Cassino to give the Exercises to Dr. Ortiz and back again to see how Cardinal Contarini is faring in his contemplations, without recalling a veritable litany of great names . " The reader is not always ready to interpose a month or more between these two excursions; and, while Miss Purcell of course knows better, this sentence can easily give the the untraveled reader the impression that Monte Cassino is one of the outlying hills of Rome and that St. Ignatius was giving the Exercises simultaneously, but separately, to these two veritably great men, Pedro Ortiz and Cardinal Contarini. We do know that once he had three exercitants in retreat simul-taneously in different parts of Rome, a task which obliged him daily to trudge practically the periphery of the city, "limping a little," not only at times, but every step of the way. Limitations of space may be responsible for other false impres-sions as that in St. Ignatius's dealing with Father Simon Rodrigues, whom he did not threaten with "excommunication," or even dismissal, although he was fully prepared to proceed to this latter extreme if Rodrigues persisted in his refusal to leave Portugal and come to Rome, as his Father General had begged him to do in letter after letter. But, then, Miss Purcell did not write this book for specialists. She has given us a delightful picture of St. Ignatius, but an in-complete one. In fact, who would ever think of making it complete? For what she has given us we should be deeply grateful. The points here adversely touched upon are minor indeed and do not in the least impair the picture that is actually presented. The reader is 368 November, 1957 ~OOK REVIEWS given a fair and unbroken page to examine, typographically speaking; but he pays for this satisfaction in the added labor of tracking down references. But Miss Purcell's publisher is to blame for that; and, after all, it is for the most part only rugged reviewers or determined researchers who will have to bear that burden. Their growling should not be taken as an attempt to bite.--WH,LI,.\.x~ J. Youxc,, S.J. A WOMAN OF UNITY. By Sister Mary Celine, S.A. Pp 357. Franciscan Sisters of the Atonement, Graymoor, Garrison, New York. 1956. $4.50. A Woman of Unity tells the story of Mother Lurana of Gray-moor. The career of this "remarkable woman" is traced through her childhood, her searchings as a young woman for a life of perfect poverty in Anglican communities, her founding of Graymoor with Father Paul Francis, her reception into the Church with her com-munity in 1909, and her direction of the Society of the Atonement in her mature years. Mother Lurana is an inspiring personality; and in these days, when church unity is talked of more seriously than at any time since the Protestant Revolt, her life and vocation are of especial significance. It is most interesting to read of the humble beginnings of the Chair of Unity Octave at Graymoor during Mother Lurana's Anglican days and also to know of her dissatisfaction even then with the Anglican position on the unity and leadership of the Church: "In legislative bodies not so much as a committee of three can discharge its functions, unless one of the three presides in the chair of unity. It is a futile dream to contemplate a united Church on earth without a visible head. If every parish must have its rector, and every diocese its bishop, and every province its archbishop, how could the whole Catholic Church throughout the world exist as one fold without having one supreme or chief shepherd over all?" Mother Lurana conceived her life's task and the task of her society to be that of "repairer of the breach," to use one of her favorite ways of expressing her vocation to work for church unity. Sister Mary Celine, a member of Mother Lurana's community who knew her personally, has faithfully reconstructed her story from letters, official documents, and personal recollections. The biography proceeds in clear and chronogical sequences, and Mother Lurana is given ample opportunity to speak for herself in letters and exhorta-tations to the community. Sister Mary Celine brings the reader into the Graymoor community to share the joys and sorrows of the mother 369 BOOK REVIEWS Review for Religious foundress and the pioneer nuns. The book, however, has a tone reminiscent of the sweet and moralizing hagiography popular in an earlier day, a tone to this reviewer somewhat distasteful, and abounds in phrases and reflections which seem a little worn. On the other hand, even though in the pages of A Woman of Unity Mother Lurana loses a trifle of the vibrant humanity which must have been hers, she clearly has aroused in her biographer and all her religious daughters an admiration which is at once warm and contagious. As a matter of fact, it is difficult to see how anyone who knew her could help but admire the courage and spirit of this woman who braved all in order to lead others to the Chair of Unity. --JOHN W. O'~IALLEY, THE WORD OF SALVATION. Translation and Explanation of I. The Gospel According to St. Matthew by Alfred Durand, S.J., and II. The Gospel According to St. Mark by Joseph Huby, S.J. Translated into English by John J. Heenan, S.J. Pp. 937. The Bruce Publishing Company, Milwaukee 1, Wis. consin. 1957. $12.50. A translation of the famous Verbum Salutis series has been long overdue. Father Heenan is to be congratulated for making two of the volumes of this popular commentary available to English-speak-ing Catholics. The English version of both text and commentary is fortunately unabridged, and the translator has thoughtfully added a handy index for each Gospel. Father Heenan has preferred to reproduce the text of the Gospels with an eye to the French rather than to follow strictly any one of the standard English versions. But the words of the Gospel flow at least as smoothly as they do in the Confra-ternity edition, and to many they will have a more familiar ring. Some may be disconcerted by the alternation of you and thou in the text. However, the former is used consistently for the plural; and it seems that Father Heenan wisely opted for accuracy in this instance as in all other respects, since the main feature of the book is the commentary which closely follows the translation of the gospel text. The style of the English commentary follows the French quite well: simple, direct, concise, with occasional fluent passages. As for content, technical discussions are limited to a bit more than the minimum 370 November, 1957 ]lOOK ANNOUNCEMENTS claimed by the authors, but will prove to be of interest even to the layman in biblical studies. It should be noted that these few learned asides are written in non-technical language and can easily be handled by the average intelligent reader. They serve, too, to undergird what might otherwise be considered a pious commentary with little basis in historical fact. One cannot ignore history if one seeks a fuller understanding of the words of Christ. The Savior became incarnate for all men, but taught and toiled primarily for the lost sheep of the House of Israel. It was in their language, thought-patterns, and history that He voiced the Word of Salvation. This volume will go far to re-create for the preacher, student, and religious the atmosphere of the Gospel and its interpretation throughout the course of Christian tradition. It will be quite help-ful to those who prefer spiritual reading and meditation material which is more directly in touch with the words of the Gospel than is usually the case in a "life of Christ." The text and commentary are neatly divided into sections averaging about six pages of com-mentary for every five of ten verses of text. The apologetic value of the work should not be overlooked by teachers of high school and college. Father Smith Instructs Jackson, for all its merits, is often completely unacceptable to the college student or to the prospective convert whose chief difficulties lie in understanding the paradoxical words of Christ Himself. In this connection, Sodality study clubs (at least on the high school senior level) might use the Word of Salva-tion with much profit. May this excellent work see even more editions than its French original. It is to be hoped that the companion volume (Luke and John) will appear shortly.--CH.~RI, ES H. (~J~L~X', S.J. 8OOK ANNOUNCI:MI:NT$ THE BRUCE PUBLISHING COMPANY, 400 North Broadway, Milwaukee 1, Wisconsin. De Ordine. Tom. I. De Institutione. By Emmanuel Doronzo, O.M.I. Priests and seminarians will certainly want to read this monumental Latin work on the sacrament of orders. This first volume of more than a thousand large, closely printed pages begins with an eighty-two page introduction to the whole treatise which is to consist of seven chapters. The introduction is followed by the first chapter 371 BOOK ANNOUNCEMENTS Review for Religious which takes up all the remaining pages. This chapter is divided into three articles: the first on the existence of orders; the second on the sacramental nature of orders; and the last on the three grades of orders. There are exceptionally complete bibliographies and indices. The work gives promise in this first volume of being even more exhaustive than the author's justly renowned work on the sacrament of penance. Pp. 962 ~- 41. $19.00. Canon Law Digest. Annual Supplement Through 1956. By Lincoln T. Bouscaran, S.J., and James I. O'Connor, S.J. $1.75. CARMELITE SISTERS, Santa Teresita Hospital, Duarte, Calif. The Doctor's Widow. By William M. Queen. This is the first biography of Mother Maria Luisa Josefa of the Most Blessed Sacra-ment, foundress of the Discalced Carmelite Sisters of the Third Order. This congregation was born at the turn of the century and has two provinces, one in Mexico, the land of its birth, the other in California. Its expansion to California was one of God's ways of drawing good out of the evil of the persecution of the Church in Mexico. This inspiring book will be of interest to both religious and lay women since Mother Josefa was an exemplary wife before she became a religious. Pp 127. Cloth $1.00. The Soul's Elevation, by a Discalced Carmelite Father, a master of novices, is a meditation book for religious. In the introduction we find an explanation of meditation in which the author outlines both the Ignatian and the Sulpician methods. There is also a brief outline of prayer in general. In Part I there are eight meditations on the four last things. Part II contains nine meditations on the gifts of God to man. Part III devotes eight meditations to the Passion of our Lord. Part IV consists of three considerations on Holy Communion. There is also an appendix which contains "Mirror of the Good Religious" and meditations for the day of investiture, of first vows, of final vows, and of jubilee. Pp. 94. Paper $1.00. GRAIL PUBLICATIONS, St. Meinrad,Indiana. Follow Christ. No 18. This largepamphlet on vocation to the priesthood and the religious life, profusely illustrated with excellent photographs, deserves wide distribution. In it the questions which eighth grade boys and girls of today are actually asking about the important topic of vocation are answered by experts. It 372 November, 1957 [~OOK ANNOUNCEMENTS contains much information about seminaries and many religious orders and congregations for both men and women. Pp. 134. $0.75. SHEED AND WARD, 840 Broadway, New York 3, New York. Terrible Farmer Timson and Other Stories. By Caryll House-lander. Pictures by Renee George. Here are twelve stories for children which first appeared in The Children's Messenger of Lon-don, England. Children will be pleased with them and learn 'some very profitable truths without pain or effort. Pp. 152. $2.50. Soeur Angele and the Bell Ringer's Niece. By Henri Catalan. This is the third detective story by the author in which a Sister of Charity appears in the role of detective, and she does so without derogating in any way from her role as religious. The setting and characters are typically French. Pp. 179. $2.50. SISTERS OF ST. FRANCIS, Mount Alvernia, Pittsburgh 9, Penn-sylvania. As a Living Oak. Biography of Mother Baptista Etzel, O.S.F. By Sister Mary Aurelia Arenth, O.S.F. There should be more, many more biographies of the men and women who have rendered out-standing service to God and religion. Such biographies would extend the sphere of influence for good which they exercised while living to the men and women of ~he present generation. We have the material; what seems to be lacking are authors to put it to good use. Hence we welcome the present biography with a great deal of satisfaction. It is the biography of Mother Baptista who was one of the pioneers of the Franciscan Sisters in Pennsylvania, and their third mother superior. That so many of the hardships of the pioneer days are now a matter of history for this congregation and that their sphere of influence has been so greatly enlarged is due very largely to her courage, vision, and fortitude. May this biography inspire many more souls to follow where she led; may it also inspire authors to gather material from the same fertile field, the pioneer religious in the United States. Pp. 133. $3.00. SISTERS OF THE GOOD SAMARITAN, St. Scholastica's, Glebe Point, Australia. The Wheeling Years. The Sisters of the Good Samaritan. 1857. 1957. Faith and reason prove the providence of God for His crea-tion. History illustrates it for the discerning reader. In The Wheel- 373 BOOK ANNOUNCEMENTS ing Years we have such an illustration. The book, made more graphic with drawings and many photographs, recounts the story of the foundation in Sydney, Australia, of the Sisters of the Good Samaritan just one hundred years ago. It tells the story of the first difficult years and their subsequent growth. Houses of the congregation are now found in the whole length and breadth of the island continent. This new congregation adapted the rule of St. Benedict to the needs and requirements of life on a continent at that time rapidly growing to the stature of a new nation. In this centenary publication we also find an account of their spirit, the training imparted to their members, and the work that they do for the glory of God and the salvation of souls. Despite the many demands made on them at home, they have not been deaf to the call of the missions and have two foundations in Japan. We join with these sisters in thanking God for the innumerable graces of the past one hundred years. SOCIETY OF ST. PAUL, 2187 Victory Boulevard, Staten Island 14, New York. Holy Mass and Life. By Aloysius Biskupek, S.V.D. "The more the significance of the Mass is understood, and the more its power is used for the realization of the ideal Christian living, the more holiness there will be among the faithful." With these words the author sums up his book in the final chapter titled Conclusion. To offer adequate means to the faithful to attain this end was the motive which guided his pen. His explanations are clear, his exhortations persuasive, and his meditations on the unchanging prayers of the Mass even priests who have said Mass for many years would find helpful. There are twenty-three full page photographs of a priest at various parts of the Mass. Pp. 189. $2.50. 374 ( uestdons and Answers [The following answers are given by Father Joseph F. Gallen, S.J., professor of canon law at Woodstock College, Woodstock, Maryland.] Why has the REVIEW FOR RELIGIOUS emphasized so frequently the simplification of the habit of religious women? The articles and statements in the R.EVIEW have been mere ex-planations of the principles of Plus XII and the Roman congregations. They have been relatively conservative, as may be seen from some of the following quotations. "The first is that of particular observances. Each of these, even the most material, should bear at least indirectly on the sanctification of the religious. We find a characteristic example in the habit. It is certain that in itself, especially as regards form or color, it contributes very little to the perfection of charity. Nevertheless, it places the re: ligious in a state of separation which is visible to the world and sym-bolizes and favors that interior separation which is the first step of the soul in search of God" (Dora Basset, O.S.B., Religious Sisters. 87). "When the different religious habits were adopted by the founders, they resembled the dress of the poor people of the period. Today a habit is required that helps the body, not one that embarrasses it; it should be practical, simple. A long habit and a simple veil are always graceful and becoming. They offer many practical advantages and are in perfect keeping with modesty and with religious consecration. In order that in our day the religious habit may keep its aesthetic appeal and its character of poverty together with its attractive symbolism of consecration, it would suffice to simplify it. It would thus become more practical, fewer pleats, narrower sleeves, less pretentious coifs and cornettes" (Reverend Victor de la Vierge, O.C.D., ibid., 272-73). "The choice of religious habits for each order was not necessarily motivated by rules of hygiene but frequently by contemporary usage and certain principles of mortification and decency. In recent years a number of religious habits have undergone simplification and a wholesome process of alleviation. Still, it must be recognized that many remain far from healthy either on account of weight (some 375 QUESTIONS AND ANSWERS Review for Religion, s weigh as much as fifteen pounds), or of difficulty of washing, or of headdresses and winged coifs worn tightly around the head and fore-head" (Sister Germaine Marie, Ckastity, 252). "It is simply not permissible that religious should pay more for their clothing than people of the world. There are habits that have become simply impossible with regard to both health and work, and some have become ridiculous and endanger the acceptance of a voca-tion" lMost Reverend A. Ancel, deta et Documenta (~'on.qressus (;en-eralis de Statibus Perfectionis, I, 381). '~In general, the people approve simplicity and practicality. In those consecrated to God, they desire a habit that is serious, but not eccentric, clean but not ostentatious. Therefore they cannot compre-hend today some religious habits, for example, of some sisters. The eccentricity and at times the awkwardness of their headdress is really incomprehensible. One cannot grasp the purpose of those yards of material in folds and pleats, of the starched cloth that makes the imprisoned face look like a mask, of an obstructive and ridiculous headcovering" (Reverend G. Amorth, S.S.P., ibid., I, 308-09). "Dear Father, many, very many of us are one hundred per cent in agreement with you. Please keep pushing, pushing, pushing and talking, talking, talking until results are obtained. It isn't our fault that we must wear the ridiculously conspicuous and unsuitable out-tits we do. We would be eternally grateful to you if you could do anything to hasten our release from these swaddling bands, this en-casement of the face, the starch, ruffles, pleats, quantity of cloth, number of articles of clothing, the many pins which relentlessly stick our fingers and neck, the dangling, rustling rosary which catches into everything, gets caught in train and bus seats, and is forever break-ing into a dozen pieces and constantly in the repair shop. The Blessed Mother did not make herself conspicuous by adopting a singular mode of dress; she conformed to the style of her day. Religious men when working wear suitable clothes, and neither do they have their heads all bundled up. Give me a habit which is extremely simple, suitable in color and for work, and something that can be thrown into a wash-ing machine and washed at least once a week the way common sense and decency demand. Deliver me from this intricate and unwieldy headdress whose weight and pressure cause so many headaches, eye troubles, sinus troubles, and many nervous troubles as well as adverse comments" (,1 communication from a sister on the missions). 376 Nove~nber, 1957 QUESTIONS AND ANSWERS 35- Will you please give a bibliography on renovation and adaptation? The primary sources are the statements of Pope Pius XII and the Roman congregations. These were given in the REV[E\V FOR RF.LI(;IOUS, 14-1955-3-11; 85-92; 123-38; 15-1956-309-27. The acts and documents of the first general congress on the states of perfection, held in Rome in 1950, are next in importance. They have been published in four volumes by the Edizioni Paoline under the title of Acta et Documenta Congressus Generalis de Statibus Per-fectionis. Many of the articles of these volumes are in Latin, French, Italian, other modern languages, but very few in English. The next place must be given to other Roman meetings, which can be found in the following works: Acta et Documenta Congressus Internationalis Superiorissarum Generalium; Atti e Documenti del Primo Convegno Internazionale delle Religiose Educatrici; Atti e Documenti del Primo Convegno delle Religiose Rieducatrici, all pub-lished by Edizioni Paoline. In the fourth place are the acts and documents of the various na-tional congresses, e. g., that held for the United States at the University of Notre Dame and published by the Paulist Press in separate volumes for the sisters' and men's sections under the title, Religious Community Life in the United States. The English congress has been published by the Salesian Press under the title, Religious Life Today. In the order of practicality, the next place must be given to the Religious Life Series. These are translations from the French published by the Newman Press and Blackfriars. The volumes that have been translated and published are Religious Sisters, Vocation, Poverty, Chas-tity, Obedience, Doctrinal Instruction of Religious Sisters, and The Direction of Nuns. The volume on common life, La Vie Commune, published in French by Les Editions du Cerf, has not as yet been translated. Again in the order of practicality, the next place is given to Eng-lish works and articles, e. g., The Mind of the Church in the Forma-tion of Sisters, published by Fordham University Press; the Sister Formation Bulletin, published at Marycrest College, Davenport, Iowa; and articles in the l~EVl~.W FOR REL[C, mUS, e. g., 8-1949-86-96; 9-1950- 131-39; 10-1951-75-81; 12-1953-252-72;12-1953-285-90; 12-1953-291-304; 13-1954-13-27; 13-1954-87-92; 13-1954-125-37; 13-1954-169-78; 14-1955- 205-15; 14-1955-293-318; 16-1957-3-9. 377 QUESTIONS AND ANSWERS Review for Religious A really great source in quantity and quality of thoughts on reno-vation and adaptation will be found in the French periodical, La Vie Spirituelle and its Supplement, from 1946. Many modern spiritual books, especially in French, are affected by the movement and contribute to it. Our work the essentials, included, why the customary is a prayer. Therefore, why not get along with just Mass and Holy Communion? If meditation must be not make a good fifteen-minute meditation rather than one of a half hour? Work is not infallibly nor by any means always a prayer, and it is rarely a prayer in those who do not give sufficient time to formal prayer. The regime of prayer you favor is that of a devout person of the world, not of a religious who professes to be striving for sanctity. The prayer in the religious life must be of a duration and quality sufficient and capable of inspiring and developing a really saintly life. Some words of Plus XII can also be pondered. "However, We cannot refrain from giving utterance to Our solici-tude and anxiety for those who, because of the special circumstances of the times, have lost themselves so completely in a maze of external activities that they have forgotten the first duty of priests, namely, that of securing their own personal sanctification. We have already publicly proclaimed that those so rash as to hold that salvation can be brougl'~t to men by what has been aptly termed the 'heresy of activity' are to be brought back to the right path. We refer to that kind of activity which is not based on divine grace and does not make constant use of the aids provided by Jesus Christ for the attainment of holiness." "With the growth of devotion to exterior works therefore, let there shine forth a corresponding increase in faith, in the life of prayer, in zealous consecration of self and talents to God, in spotless purity of conscience, in obedience, in patient endurance of hardship, and in active charity tirelessly expended for God and one's neighbor. The Church insistently demands of you that your external wor