Suchergebnisse

Background: Geographic disparities in access to palliative care cause unnecessary suffering near the end-of-life in low-access U.S. states. The psychological mechanisms accounting for state-level variation are poorly understood. Objective: To examine whether statewide differences in personality account for variation in palliative care access. Design: We combined 5 state-level datasets that included the 50 states and national capital. Palliative care access was measured by the Center to Advance Palliative Care 2015 state-by-state report card. State-level personality differences in openness, conscientiousness, agreeableness, neuroticism, and extraversion were identified in a report on 619,387 adults. The Census and Gallup provided covariate data. Regression analyses examined whether state-level personality predicted state-level palliative care access, controlling for population size, age, gender, race/ethnicity, socioeconomic status, and political views. Sensitivity analyses controlled for rurality, nonprofit status, and hospital size. Results: Palliative care access was higher in states that were older, less racially diverse, higher in socioeconomic status, more liberal, and, as hypothesized, higher in openness. In regression analyses accounting for all predictors and covariates, higher openness continued to account for better state-level access to palliative care (β = 0.428, p = 0.008). Agreeableness also emerged as predicting better access. In sensitivity analyses, personality findings persisted, and less rural states and those with more nonprofits had better access. Conclusions: Palliative care access is worse in states lower in openness, meaning where residents are more skeptical, traditional, and concrete. Personality theory offers recommendations for palliative care advocates communicating with administrators, legislators, philanthropists, and patients to expand access in low-openness states.

The Mercury February, 1894 ADVERTISEMENTS. Columbia f the World, graceful, light, and strong, this product of the oldest bicycle establishment in America still retains its place at the head. Always well up to the times or a little in advance, its well-deserved and ever increasing popularity is a source of , pride and gratification to its makers. To ride a bicycle and not to ride a Columbia is to fall short of the fullest enjoyment of a noble sport. Pope Mfg. Co,, Chicago, Hartford. A beautiful illustrated catalogue free at any Columbia agency, or mailed for two two-cent stamps. Barber Sfy°P> CHARLES C. SEFTON, PROPRIETOR. BALTIMORE STREET. THE PLACE FOR STUDENTS TO GO. ONLY FIRST-CLASS WORK. yHUgrc at-jd ^rfc Corjs^VatoFy. Chartered 1850, offers Classic, Normal, Music and Art courses for Diploma and Degrees ; comprises three large brick buildings, situated on a beautiful eminence, a lovely campus, library, apparatus, hot and cold mountain water, steam heat, gas light, electric bells, a suite of rooms nicely furnished for every two or three students, music lessons on Pipe Organ, Reed Organ, Piano, Violin, Guitar, Mandolin, Banjo, and Cornet. Lessons in Drawing, Crayoning, Pastel, China and Oil Painting. German and French languages taught and spoken. Special attention paid to Elocution and Voice Culture. Normal course with Diploma for teaching. Strict attention given to Physical, Social, and Religious culture. Kee Mar College is located in a most attractive, refined, and healthful city of 14,000 people. SEND FOR CATALOGUE AND JOURNAL TO Rev. C. L. KEEDY, A. M., M. D., President, Hagerstown, Md. To thS St* Road Wagons.>« REPAIRING PROMPTLY DONE. ADVERTISEMENTS. Irving College, For LJoung Ladies. A Lutheran School for Lutheran girls. Chartered 1856. Confers degrees of A. B., and M. E. L. Experienced Fac-ulty. French and German spoken. Music—full conserva-tory course—piano, organ, pipe organ, violin, guitar, voice. Specialist in elocution and physical culture. Fine brick building, splendidly furnished, steam heat. Pupils carefully drilled sociably. Course high, thorough. Twenty minutes' ride from Harrisburg. Art a specialty. The only Lutheran school for girls in Pennsylvania. Synchronized time. Elec-tric bells. Send for catalogue. PROF. E. E. CAMPBELL, A. M., President, Mechanicsburg, Pa. F. WESEJR 3t eO. Drawing Materials and Drawing Instruments DRAWING PAPER, PENCILS, &C. A LARGE ASSORTMENT OF DRAWING MATERIALS OF ALL KINDS. J. WOODFIN MINIFIE, Manager, No. 5 NORTH CHARLES ST., BALTIMORE, MD. Special Attention to Orders toy Mail. Main Office, 1125 Chestnut St., Philadelphia. and fjferp'i, fapnii.hepi,, —•©©■— TRUNKS, LEATHER GOODS, AND VALTSES, 12 W. MARKET ST., YORK, PA. Special Attention to Mail Orders. H. S. Benner, Choice Family Groceries, Chambcrsburg St., Gettysburg, Pa. Coffees, Teas, Flour, Fish, and Canned Goods. Qucensware, Glassware, Etc. PITZES HOUSE. A temperance house. Pleasant and home-like. Teams and Guides to all points of interest on the battle-field. REASONABLE RATES. 127 Chambersbupg St., Gettysburg, Pa. JOHN E. PITZER, MEMBER POST 9, G. A. R. J. W, EIGHOLTZ & GO., DEALERS IN Pmflos, o^GATis, jvnJsic, JVLtiSICALi iriSTr^TjJVIEriTS, ST^I^GS, Ete. 12 BALTIMORE ST, GETTYSBURG, PA. SAflflUELt FABET3, -*§fine CigaPs & Smokers' Articles-^ CHAMBERSBURG ST., GETTYSBURG. J. H. MYERS, Fashionable Tailor1, Clothier —AND [{en^' Furni^hei1. You alcaays find the Liatest Styles for Gents' LUardrobes. No. ii BALTIMORE STREET, GETTYSBURG, PA- ADVERTISEMENTS. in College pti3e8 Society Babges lftrt3e flfeebals Stationery The most successful designers of College and University Badges in the Country Estimates Designs oft Hpplieatioft BAILEY BANKS BIDDLE Chestnut and Twelfth Streets "Philadelphia, Pa. /tlary had a Little Lamb, (Stamp jour Memory.) It's wool was all the go— W« make it up in BUSINESS SUITS for SI 5.00 you know. These Custom-Haiit Suits are pdptilar throughout America— because they represent the very Quintessence ol Nobby Dress, and are essential to every business man who cares one lota for economy and APPEAR-ANCE. Send us 6 cents in stamps, stating kind of gar-ment or suit desired, and we will forward you SAMPLES of Cheviots, Cassimeres, etc., Self-measurement rules and fashion plate. YOU DO THIS and we do the rest. Balti more cheapest market. KEELER the largest custom producer. Full Dress Suits, ■ J25.00 Up. Trousers, . $4.00 Up. Frock Suits, ■ . 118.00 Up Overcoats, . $18.00 Up. JOriN M. KEELER, 5 N. Calvert St. Baltimore, Jld, "Suffer no longer the extortions of locM tailors.-' Correspondence Solicited With Responsible Parties Desiring to Act as Agents. THUTH WEflftS ]10 PSK Because it needs none. It bows at no human shrine, seeks neither place nor applause; it only asks a hearing, and so, too, do we. Our immense Fall and Winter stock is full of rare and choice bargains. Stylish Men's Suits and Overcoats at $IO, $12, $15, $20. We'll buy them back if you don't like them. Sole agents for Youman Silk and Derby Hats. Oehm's Acme Hall, CLOTHIERS, HATTERS, FURNISHERS, BALTO AND CHARLES STS., Baltimore, Md. WILLIAM SMALL, DIM DOOR IIMER AND DOOR Dinra, 6 WEST MARKET STREET, YORK, PENNA. IV ADVERTISEMENTS. • • F. D. SCH^IVER, Draper, Importer, • • A#D Merchant Tailor, 23 Baltimore Street, GETTYSBURG, PH. The College Mercury. Vol. I. Gettysburg, Pa., February, 1894. No. lO. THE COLLEGE MERCURY, Published each month during the college year by the Students of Pennsylvania (Gettysburg) College. STARK. Editor : FRED H. BLOOMHARDT, '94. Associate Editors ; FRANK E. FICKINGER/94. HERBERT A. ALLISON, '94- HENRY E. CLARE, 95. WALDO D. MAYNARD, '95. PAUL W. KOLLER, '94. ROSCOE C. WRIGHT, '95. WILMER A. HARTMAN, '95. Alumtii Association Editor : REV. D. FRANK GARLAND, A. M., Baltimore, Md. Business Manager: BENJAMIN R. LANTZ, '94. Assista?it Business Manager ; CHARLES F. KLOSS, '94. TERMS f One volume (ten months), . . . . $1.00 I Single copies, 15 Payable in Advance. All Students are requested to hand us matter for publication. The Alumni and ex-members of the College will favor us by send-ing information concerning their whereabouts, or any items they may think would be interesting for publication. All subscriptions and business matters should be addressed to the Business Manager. Matter intended for publication should be addressed to the Editor. Address, THE COLLEGE MERCURY, Gettysburg, Pa. eOTNTENTS. MERCURY'S VISIT, - 155 EDITORIALS, 156 SWEDISH BETROTHALS AND WEDDINGS, 158 THE LATIN HORSE AND HIS RIDER, 160 DISCONTENT, ' 161 "IN MEMORIAM"—REV. A. C. STUP, 162 COLLEGE LOCALS 163 ALUMNI, 167 FRATERNITY NOTES 169 ATHLETICS, ' 170 TOWN AND SEMINARY 171 LITERARY SOCIETIES, 172 MERCURY'S VISIT. He came in the month of St. Valentine, But surely one were stupid To dream that he of the sparkling eyne Was the little blind god, Cupid ! The pinion that Cupid's shoulder wore— On his jaunty cap he bound it; No quiver and bow, but a rod, he bore, With serpents twined around it. He came in the merry month of thaws, When all the world was muddy ; And the only spot that he found to pause Was the tower of our Hall of Study. Weary he paused, for his winged feet No farther his weight could carry; And the invitation sounded sweet That bade him come down and tarry. For Mercury loves the prank and jest Of the hour of recreation; He had left Olympus for change and rest— For he, too, likes vacation. Nor less does he, the herald of peace, Find joy in the time of quiet When the study-hour brings hushed surcease Of the day-time rush and riot. But " Phrena. " and " Philo." crown his glee, And he walks their floors elate; For dear to the heart of Mercury Is the Friday night debate! He joys in the clear, keen argument, Scorning excuse or evasion ; He whom the gods with their messages sent Is still the Lord of Persuasion. And his cheery presence with us here Has shortened so many an hour, That we cannot think it has been a year Since first he lit on our tower. He never talks of going away, For he knows how that would grieve us; And may it be many a long, long day Ere MERCURY wishes to leave us! .M. R. H.,'94. 156 THE COLLEGE MERCURY. EDITO-RIAL. ""THE first volume of THE COLLEGE MERCURY is completed. The book, as far as it lies in the power of the Editors to change it, is closed forever. Nor would we want to change it. True, it is not perfect; errors have been made, but childhood is not the period of per-fection. We would let the words live just as they were penned by those who have gone out from their Alma Mater, and to whose untiring energy and zeal, THE MERCURY owes its origin and much of its success. To say that THE MERCURY has surpassed even the most san-guine hopes of its founders is but a feeble ex-pression. Not many thought that it would live more than a few months; but here it stands, strong and invigorated by its year's growth. During the past year— " Up and down throughout the land Our MERCURY did go, College chat and college news To scatter high and low. " Up and down, 'twixt smile and sigh, Our MERCURY did go, College toil and college fun Faithfully to show." Difficulties and troubles have been encoun-tered and overcome, and the future lies just ahead, without a dark cloud to veil its out-look. So promising does this future appear; that it invites us to conjecture how THE MERCURY will appear at the end of the second volume. In the first place, we hope to see it enlarged. With this enlargement will come new departments and increased space to old ones. A department should be added which will be devoted entirely to reviewing books and pamphlets. In this way the Literary Societies would be greatly benefited, and those who do not have time to read all the articles, would know at once what is worthy of their attention. But what we want to see most of all is a semi-monthly publication. Colleges no larger than our own publish their journals every two weeks. Of course, it is not expedient to make this change at once, but if THE MERCURY receives the support it should have, it can be published bi-weekly before a great while. * * * TT was not with a feeling of triumph that we received the news that the Gettysburg Col-lege Monthly would be published no longer; but it rather awakened a hope that now our college could publish a journal such as she deserves to have. The Monthly has been published for seventeen years, and Dr. Bikle deserves the thanks of all for the labor which he has expended on it. But the time had come, we believe, when our Literary Societies should publish the college paper. They undertook this work, and THE MERCURY is the result of the undertaking. It should have the support of eveiy friend of the institution, and it is especially desired that those who have been taking the Monthly will transfer their names to our subscription list, and thus be kept in touch with the college news. What better time will there be to subscribe than now, at the beginning of the second volume ? Let us, Alumni, undergraduates, and friends, lay aside what little differences of opinion we may have held, join hands on this, THE MERCURY'S first birthday, forget the past, and in the future use all our influence to place THE MERCURY in its proper position among college papers. * * TT hardly seems possible that any one who *■ heard the concert given by our Musical Clubs could do anything which would detract from their success. Yet the Seminary Faculty has deemed it proper to prohibit their students from going on the trips. As a result the clubs lose four of their most valuable men, whose places cannot be filled at presejit. These clubs are one of the best advertise-ments for the college, and the college is the greatest feeder of the Seminary. While me THE COLLEGE MERCURY. iS7 Faculty have acted, doubtless, as they thought best, it is certainly a decision which is very difficult for young men to fathom. pvISPARAGING CRITICISMS.—The habit of making disparaging remarks about one's college and its efficiency is a habit that ought to be frowned down speedily. Strangers sometimes hear remarks which leave a totally wrong impression of the insti-tution under consideration. It is partially thoughtless—it is partially for appearance' sake, but whatever the cause, it is utterly wrong and hurtful. A child who would be guilty of holding his parents up to a critical survey is unworthy. And so a child of the college who indulges in such disparaging criticisms in the presence of outsiders who are not in a position to judge the matter, is like-wise untrue to his Alma Mater's best interests. He cannot hope to right wrongs by such a method—he should not forget that he may do great harm, and turn away from her classic halls sons who might have been an honor to her. Why not speak well of the college, as we are taught to do of persons, always pre-senting the strong side, and, if there are weak places, attempt by the use of proper means to strengthen these? Our college may make mistakes. Certainly. But it will not correct the wrong to advertise it among strangers and hold it up to the critical gaze of those who have no sympathy with the college. Our college is moving rapidly to the fro'nt rank— why not loyally and enthusiastically give it our support and " God-speed ?" G. A DVERTISE the College—and why not? ^ Printers' ink is seldom wasted in good, pointed advertisement. We have learned to appreciate its value in church work. And educational work is not so different but that continued and judicious advertisement will add. wonderfully to the, strength of the insti-tution. We think foot-ball and base-ball splendid media of advertisement, so long as the boys continue as they have been, gen-tlemanly in their deportment. Press notices, we think, might be utilized more frequently than they have been. Several times we have looked over the " Press " for our college, but have seen nothing of it, while other smaller colleges had a respectable list of " little nothings" concerning Jones, '95, and Smith, '96, and Brown, '97. Press notices are better than a set advertisement always. People read the news, always,—sometimes, if they want a new bonnet or suit of clothes they will glance over the advertisements. Boys, keep the college and your athletics before the people. You will be less likely to complain of lack of interest in that athletic field which is now the great desideratum. Let the people know, let all the people know that there is a splendid college at Gettysburg, a college that stands for something, that is doing something, that has a history, and that has a future. Adver-tise the college. G. * * * '"THE recent execution in Gettysburg has *■ again brought forward the question, Should capital punishment be abolished ? Laws inflicting a penalty of death have been almost universal. Of course, this is no argu-ment in its favor, although it throws the burden of proof on its opponents. If a government has no right to take a murderer's life, capital punishment is nothing else than murder by the state. So far as the Bible is taken into the argument, it is easily shown that government has this right, for capital punishment prevailed under often-repeated Divine sanction. Of all the rights which a government should have that one must be pre-eminent which gives to it, its right to do what is neces-sary for its own maintenance. The question, therefore, is whether there is a more effective way of preventing crime than by the execu-tion of those who have committed the deeds for which the laws inflict death. The ob-ject sought by punishment under human 158 THE COLLEGE MERCURY. government is to prevent the repetition of the crime. It is argued that the taking of human life, even by the hand of Justice, diminishes its sacredness, and thus leads indirectly to murder. This argument holds only against public executions, when the crowding of streets by men, women, and children give it a holiday appearance; when the words of the dying man and the awful experiences of his last moments on earth are printed in large type in every paper in the country. That the inflic-tion of capital punishment, with all the solemnity which is due to it, would diminish the sacredness of human life, seems but a groundless assertion. The alternative must be life imprisonment, for there has never been a milder penalty ad-vocated for murder in the first degree. Will life imprisonment act as a sufficient deterrent ? It carries with it the possibility of pardon or escape, and is something from which many of the criminal classes do not shrink. Again it may be an incentive to further murder. A man may be convicted and sentenced for life. He murders his keepers or fellow-convicts in an attempt to escape. He fails, but he is just where he was before, imprisoned for life. If capital punishment would be abolished and life imprisonment would be the severest pen-alty, what would hinder the hardened mur-derer from killing two or three more people in order to destroy witnesses of his crime ? On the other hand, few men die while serv-ing a life sentence. The memory of the mur-der is forgotten, and sympathy takes the place of judgment. Some one may become inter-ested in his case who has influence in politics, and pardon seldom fails to follow soon after. The most common objection to capital pun-ishment is the possibility of mistake. People say that the government takes what it cannot restore in case of an error. But this possibility did not abolish the death penalty under the Divine administration. False imprisonment, too, takes away what cannot be restored. The time spent in prison is lost. If capital punish-ment cannot be removed for any other reason, it ought not for this, for in our enlightened age, men will rarely be sentenced to death where the evidence does not convict him be-yond a doubt. The penalty for premeditated murder should be more certain, speedy, and private than at present, and it should be DEATH. SWEDISH BETROTHALS AND WEDDINGS. '"THE young ladies of Sweden are guarded much more closely than those of America, or of England. They never attend any party or place of amusement unless a chaperon accompanies them, and never receive a gentleman at home except in the presence of father or mother, or some older married relative or friend. The Swedish youth, on matrimony inclined, must often wait for months before an oppor-tunity occurs to whisper a word to his fair one alone. At last, at some watering place, or on the skating-rink, or in the stormy whirl of the waltz, the long-coveted moment arrives, and he asks the fateful question. Surely, if any one is brave enough to " pop the question " in the midst of the galloping waltz, he deserves the fair. And, if she be willing, and the parents as well, the young pair are at once betrothed in a much more public manner than with us. The youth gives the maid a plain gold ring, marked on the inside with his name and the date of the engagement. He places the ring on the third finger of the left hand; and, at the same moment, she slips a similar ring upon his finger. The engagement is then published in the newspapers, under its appro-priate heading, in the same column with births, marriages, and deaths; and cards, on which are simply engraved the two names, are sent to all the friends, who, in turn, send congratulations, frequently by telegram. Then the parents of the maid give a large THE COLLEGE MERCURY. 159 party in honor of the happy event, and the two young folks are fairly, squarely, and firmly engaged, so firmly that—to the honor of Sweden, let it be said—an engagement is rarely broken off among them. The engaged couple often appear out together ; if walking, always arm in arm, and, if strolling along with friends, the others often make haste to hurry by and walk in advance, saying with a smile: " The betrothed always come last." Acquaintances nod significantly to each other as the pair pass by, and whisper: " Nu aro de ute och profga "—" Now they are out on a trial trip." Before the wedding, the bans are proclaimed by the priest in the parish church for three Sundays. These lysning Sundays are regarded as in some measure preliminary wedding days. Should an engagement be broken after the bans have been published, it is regarded much the same as a divorce. Now the swain presents his sweetheart with some handsome ornament—the lysning's present—and on each of these three Sundays the young pair hold a reception for hours at the house of the bride. They stand up to-gether and receive their friends. Wedding presents are sent and displayed, and bouquets and telegrams of congratulations are show-ered upon them. When the wedding day comes around, if it should rain, so much the better; the young couple will be sure to be rich. " Det regnar guld i brud krnonan," cry all the guests. " It rains gold in the bride's crown." At a fashionable wedding in a city church, the altar and the choir are decorated with choice flowers and adorned with luxuriant tropical plants. The invited guests, frequently num-bering several hundred, appear in full evening toilet. The organ strikes up a wedding march, and the bridal procession enters through the main portal and passes up the nave. First comes the bride, led by her father, and followed by a long retinue of bridesmaids and groomsmen. The groom enters from the sacristy, accompanied by his best man. Meet-ing the bridal procession in the choir, the groom receives his bride from her father and passes on with her to the altar, while the bridesmaids and groomsmen form in a line behind them across the church. The bride is clad in white, with a long white veil; on her head, she wears a crown of myrtle and orange blossoms, and she carries a bouquet of the same in her hand. The bouquet is sur-rounded with lace and from it hang two broad, white ribbons on which are stamped, in letters of gold, the maiden's name and the date of her wedding. The marriage ceremony, according to the ritual of the Swedish Church, is an imposing one. The ring of plain gold plays an import-ant part in the ceremony. It is inscribed on the inside with the initials of both bride and groom, and between them figures giving the day, month, and year of the wedding. The minister, holding the ring aloft, invokes the blessing of God upon the union, of which it is the symbol, in an affecting prayer. Then the bride and groom hold up the golden circlet together—the groom with his right hand, and the bride with her left hand—and the groom says to his bride : " I take thee now to be my wedded wife, to love thee in need and joy, and, as a token, give I thee this ring." And the bride replies : " I take thee now to be my wedded man, to love thee in need and joy, and, as a token, receive I this ring." The groom now slips the ring on the same finger where before he had placed the ring of his betrothal. And these two plain gold bands, placed side by side, the Swedish wife wears as long as she lives, and no one will take them off her finger when she lies cold and stiff in death; they are buried with her. This is a modern wedding in the cities. If you wish to see a real old-fashioned Swedish wedding, you must leave the town and go out among the peasants. Sometimes, while driving along a country road in the i6o THE COLLEGE MERCURY. south of Sweden, you may come upon a bridal procession on its way home from the ceremony at the church. First comes an escort of young men, all mounted on richly caparisoned horses, like a squad of cavalry, and all with flowers in their hats and bosoms. Among them ride the spelman (the musicians) with ^hautboys, clarionets, and fiddles, vigor-ously playing a rustic wedding-march. The bride and groom, according to ancient cus-toms, are also mounted on horses smartly decorated with* leaves and flowers. They ride side by side, the bride with the crown upon her head. Then follows a long cortege of wedding guests on horses, or riding in car-riages or wagons. Many in the calvacade carry guns, and shots are frequently fired along the route. In fact, the whole pro-cession wears a military air, and easily recalls the old, unruly times when an armed force was often necessary to prevent the bride from being seized and carried off by some hostile clan. Arriving at the home of the bride, the pro-cession marches under a triumphal arch of green boughs, and the young men ride three times furiously around a May Pole raised in the middle of the doorway of the yard, amid the cracking of whips and firing of guns. Then come the feasting and dancing. These are much more than a wedding-breakfast and a city ball, I can assure you. " Brollopet star i dagar tre," is the old saying; and for three days and three nights, without inter-ruption, the happy company feast and sing and dance, and dance and feast and sing, till the old farm-house shakes with the lively steps of the revelers, and the welkin rings with their merry shouts. And the lusty Swedes are not always content with three days of dancing. A pretty custom, still observed in the country districts is "att dansa kronan af bruden " (dancing the crown off the bride). During the wedding festivities, the bride is blindfolded and placed in the middle of the room; the music strikes up, and the brides-maids, joining hands, dance in a ring around the bride until she takes off her crown and places it hap-hazard on the head of one of her maids. And this lucky girl will surely be the first of all the throng to wear a crown of her own at her own wedding. No Swedish maid will be married without wearing a crown. This is generally made of myrtle, but in some provinces it is of gold or silver-gilt. She wears the crown for a few short hours only, it is true, but, for that little space of time, the blue-eyed, sunny-haired daughter of the Northland is queen. Old Swedish chronicles speak of the bride waiting to receive her groom " with honor's crown upon her head and virtue's pearls about her neck." A peasant-girl among the emigrants who were traveling in the cars to the Swedish coast to take a steamer for America was met by a friend of W. Thomas, American Minister to Sweden at that time. As her dearest treas-ure, she carried a little myrtle plant in a flower-pot. "For, you know," said the girl naively, " I may meet some good man in the New World who will marry me, and then I must have some myrtle from my native land for my bridal crown." E. B. THE LATIN HORSE AND HIS RIDER. A COLLEGE INCIDENT. Of Sheridan's ride and of Paul Revere, If you haven't heard '.t, is something queer. Of this hero of mine, ne'er a line has been penned, But perhaps 'tis because of his tragical end. But stop, Mr. Reed! that hero of thine Couldn't ride half so well as this hero of mine. The name of my hero, you want me to tell ? Ask one of the boys: they know him quite well. 'Twas half past two by the college clock, When he mounted his steed of the finest stock. The time was summer, and warm the day And class time half an hour away. So he tightened the reins, gave the word to his horse, And started to ride through his troublesome course. And the thoughts of the class-room, the Prof., and a zip, Floated over his mind as he plied on the whip. m: THE COLLEGE MERCURY. 161 The lesson was Latin and hard and long; But skillful the rider, the horse fleet and strong, And, nostrils wide open and tail straight out, The horse galloped on in hollows and out. At a quarter till three, when the time-was half gone, He was riding so fast he could hardly keep on; For long was the lesson and short the time And some of the hills were hard to climb. At straight three o'clock to the class-room he dashed, The horse covered with foam and with mud besplashed. A few minutes after, when called to recite, He dashed through the reading with vigor and might, But now comes the strangest part of my story That robbed our hero of much of his glory; For the horse that thus far had o'ercome all obstruction, Threw off the brave rider when he came to construction. Ii. A. A., '94. DISCONTENT. OHAKESPEARE always represented men ^ and women as he had seen them. His men were real men, and his women, real women. He never ignored the old law of human nature. For these reasons we may-learn many profitable lessons from his charac-ters if we study them aright. Critics have often speculated as to the poet's moral purpose in writing this or that play. It is, however, difficult to tell whether he had a moral purpose in view or whether he wrote simply for dramatic effect. Be this as it may, the result is the same to us. His works are works of art and therefore natural, and as such they necessarily carry with them useful lessons for such as are willing to learn. Take the characters of Orlando and Melan-choly Jaques in "As You Like It." Both these persons possess restless and discon-tented natures; yet how different they are. Orlando is dissatisfied with the condition that prevents a full and manly development and does all in his power to throw off this re-straint. Jaques is dissatisfied with everything in general but has no higher ambition than to rail and find fault. Orlando possesses a noble discontent; Jaques, ignoble. Orlando seeks the source of his discontent and betters his condition. Jaques does no more than gratify his curious whim of continually grumb-ling- Orlando first shows his discontent by re-senting his brother's unjust oppression in these words: " My brother Jaques he keeps at school, and report speaks goldenly of his profit; for my part, he keeps me rustically at home, or, to speak more properly, stays me here at home unkept: . . . the spirit of my father, which I think is within me, begins to mutiny against this servitude; I will no longer endure it, . . ." He next manifests his ambition by accepting the challenge of Charles the wrest-ler, whom he soon throws, contrary to his brother Oliver's wishes. Orlando is greatly praised for this and also receives a chain from Rosalind. These successes so arouse Oliver's enmity that he determined to get him out of the way. Adam warns Orlando of his danger, and both seek their safety in the forest. Here his noble spirit is again manifested ; first by his kindness and devotion to aged Adam ; and next by saving his brother from a cruel death and promoting his happiness in other ways. Thus he repays his brother's cruelty with kindness. Melancholy Jaques manifests his surliness from the beginning to the end. It is especially seen in the manner in which he requests Ami to sing for him. After making sport of the song he closes with this expression : " I'll go to sleep if I can; if I cannot, I'll rail against all the first-born of Egypt." He next expresses his desire for the office of a Fool that he may rail unchecked at the world, as is shown by these words : ." Oh ! that I were a fool! I am ambitious for a motley coat. . I must have liberty Withal, as large a charter as the wind, To blow on whom I please ; for so fools have." Jaques next tells us what he thinks of life in the passage beginning, "All the world's a l62 THE COLLEGE MERCURY. stage." . . . This is, no doubt, the best evi-dence we have of the low estimate he put upon life and the deplorable state of his own mind. His conversation with Orlando in the second scene of the third act is another evidence of his feeling toward his fellow-man. His desire is to be alone. His fellow-beings are not good enough for him. The world seems all wrong to him, as we may infer from these lines: " Will you sit down with me ? and we two will rail against our mistress, the world, and all our misery." The difference in these two characters is thus very evident. Orlando turns his glance backward upon himself and seeing his own imperfections declares: " I will chide no heathen in the world but myself; against whom I know most faults." He at once does his best to correct these faults instead of com-plaining and making them known to the world. Jaques is entirely different in this respect. Instead of seeing his faults in himself and cor-recting them, he sees them reflected in the world about him, and his desire to cure the world of these faults is expressed in such words as these: . . . give me leave To speak my mind, and I will through and through Cleanse the foul body of the infected world, If they will patiently receive my medicine." The world is to him, as it were, a large mir-ror in which he sees his own character re-flected. It is not difficult to tell which one may be the happier and more useful. We can see examples of a similar nature almost every-where. Some persons are found doing all they can for themselves and not forgetting to aid their companions when possible. Others are all the time dissatisfied and finding fault in their fellows, when, if they would view things rightly, they might correct these faults, as they very often lie within the fault-finders them-selves, IN MEMORIAM. REV. A. C. STUP. \17HEN death lays his icy hand upon the hoary locks of age, we humbly bow our heads, realizing that the ripened fruit must fall. But when the young man, just standing upon the threshold of life, and full of ambition and enthusiasm for his chosen life-work falls, a withered blossom, then we fail to understand God's ways, and can only trustingly submit to the workings of His mysterious providence. Rev. A. C. Stup was in his final year of pre-paration for the work of the ministry. For more than six years he had been engaged in that preparation, and it was now nearly com-plete. He had just received his license to preach, and with all the hope of a young man was looking forward to a life of activity in the service of the Church, when God called him from his work to his reward. Adam Cornelius Stup was born in February, 1866, in Frederick County, Maryland. His father was a farmer, and Adam spent much of his earlier life upon the farm. This, however, was not the life that he desired, for he knew the need of active workers in the vineyard of the Master, and he was ready and anxious to give his life to that great work. So after spending several years at the Frederick Academy, he entered Pennsylvania College as a Freshman in the fall of 1887. There he worked faithfully and well. Diligently he devoted himself to study, improving every opportunity, and in June, 1891, graduated with first honors, delivering the Latin Saluta-tory of his class at Commencement. The following fall he entered the theological seminary, displaying there the same diligence that had characterized his work in college, and as a student, as well as a Christian gentleman, won the esteem and good-will of both his pro-fessors and fellow-students. In June of '93, he successfully completed the second year of his THE COLLEGE MERCURY. 163 seminary course, and having been appointed by the Board of Home Missions to take charge of the mission at that place, went to Riverside, California. There he spent the summer in hard mission work, and before returning East organized a church. In the autumn of '93 he applied for licensure at the hands of the Mary-land Synod, and on October 5th received the license he coveted. He was then in poor health, and preached but once afterward. On Tuesday, January 9th, word came to Gettys-burg that he had passed away. He was buried in Mount Olivet Cemetery, near Frederick, five of his classmates following the coffin to the grave, there to pay their last tribute of love and respect to their departed comrade. Mr. Stup was a young man of more than ordinary talents, and by diligent study he had improved the gifts which God had given him. As a friend, he was held in high esteem by those who knew him in that sacred relation. As a Christian, he was possessed of a deep piety and an earnest desire to serve the Saviour, whom he loved. Those who knew him pre-dicted for him a brilliant and useful career, but God, who doeth all things well, called him home. He will be missed by professors, class-mates, friends, and all who knew him. G. A. G. COLLEGE LOCALS. HERISERT A. ALLISON and HENRY E. CLARE, Editors. Winter term opened January 4th. Boys were slow about returning. The common motto, " Better late than never." True; but where is Fassold? "I have married a wife, and therefore cannot come. Pray have me excused." Two new men have been received this term—Mr. Bennett, from F. and M., who en-tered the Sophomore Class, and Mr. Yeiser, from Selin's Grove, who is taking a special course. It is quite probable that the Kee Mar Col-lege Musical Clubs will give an entertainment in Brua Chapel in the near future for the benefit of the foot-ball team. Mr. Orville L. Sigafoos, who entered our Senior Class last fall from Lafayette, and who was recently elected Associate Editor on THE MERCURY staff, has returned to that institution and will graduate with his class there in June. He has been elected Class Poet for their class-day exercises. Mr. Kump, '95, is doing a double business. In connection with his college work he is managing a drug store in Hanover for a few weeks. Mr. B., '94, inquires in Sanitary Science if dead dogs, cats, horses, etc., come under the list of infected articles ? Mr. M.,'95, our Hartwick man, says he thinks " Julius Shakespeare" would make a good subject for an essay. Stephenson, who entered the Sophomore Class last fall from Wittenberg, has returned to that institution and will complete his course there. Dr. Robert Homer wishes, through the columns of THE MERCURY, to thank the students who rendered assistance during the fire. The rendering of the Latin play "Terence's Andria " by the members of the Senior Class, who elected Latin, has been given up on ac-count of the necessary absence on the evening of February 22d, the time set for rendering it, of some of the members who belong to the musical clubs. Dr. McKnight, who was instructed by the Board of Trustees to continue his collecting for the payment of the interest on the college debt, says he is " greatly encouraged " by his success thus far. He has already collected over two-thirds of the amount necessary. He spent nearly a week in Philadelphia, leaving Gettysburg, Friday, January 12th, and return-ing Friday, January 19th. He preached for Dr. Baum, Sunday, January 14th. Rev. Main is continuing his instructions to his class in oratory. In the future, THE MERCURY will be printed by the Star and Sentinel Publishing Company, 164 THE COLLEGE MERCURY. of Gettysburg, and thus much of the time wasted in sending matter and proof to and from Philadelphia will be saved, and the latest news can always be given. Mr. Hess, of the Seminary, favored us with an exceptionally good entertainment in Brua Chapel January 13th. The programme was a well-selected one, and was carried out in an artistic manner by the performer. Mr. Hess as an impersonator is very good. Pro-fessor Neff, in speaking of the gentleman, said: " In some respects I have never seen his superior." He certainly made a favorable impression on the large audience that had gathered to hear him. Mr. Hess intends organizing a class in oratory in the near future. Dr. McKnight preached in St. Matthew's Lutheran Church, Baltimore, Sunday, Jan-uary 21 st. During the absence of Dr. McKnight, Dr. Richard of the Seminary has been taking his place in the class room. Mr. K., '94 (translating Greek)—" Read me, I pray you, these decrees—" (hesitating). Dr. B. (giving the literal)—" that escaped." Mr. K. (repeating)—" that were skipped." Dr. B. says that Socrates told his pupils to use their grammars and lexicons more, and not trust solely to divination in making their translations. Dr. McK.— "To understand more thor-oughly what thought is, we will turn from the abstract to a concrete and well-known ex-ample. I will call upon Mr. Apple to give it. Mr. Apple, tell us what you know about an apple." Mr. A.—" In the first place, an apple is something (?) as distinguished from nothing. Then there are red apples and—" Dr. McK.—"That's right, at least the lat-ter part." We have" learned from good (?) authority, since our last number went to press, that one of our number nearly met with a fatal catas-trophe. Twenty Pullman cars, going at the rate of sixty miles an hour, are said to have passed over him, without injuring him at all. We cannot account for this miraculous escape, unless it was for the same reason that the flames of the fiery furnace did not harm the Hebrew boys—because they wouldn't tell a lie. A lady describes Mr. W., '97, as "a young man with black hair and a black mustache." She is evidently a close observer. Wild West stories will no doubt be floating about in the course of a few days. Mr. E., '96, has lost his scalp, and this will, very likely, be accounted for in his own inimitable way. " Pearlie" says he is collecting a library. His collections thus far have been mainly works on etiquette and the classic series of Arthur Hinds & Co., complete. Who was " The wild boy discovered in the woods of Hanover," referred to by Dr. Paley? Dr. McK. says Dr. Paley did not know Mr. K.; '94. Six subjects have been assigned to mem-bers of the Senior Class for theses in Astron-omy, as follows: (1) What kind of reasoning do we use in Astronomy? Miss Himes. (2) To what degree of accuracy do we work in Astronomy ? Mr. Nicklas. (3) Has the study of Astronomy a broad-ening effect ? Mr. Ibach. (4) Have we enough data to justify us in our conclusions? Mr. Allison. (5) The practical benefits the world has received from Astronomy. Mr. Miller. (6) The educational value of Astronomy. Mr. Hopper. These theses are to be read before the class near the close of the term. Mr. M., '94—" Professor, is there such a thing as an interstate board of pardons ?" Prof. H.—" No ! Why ?" Mr. M.—"I was just thinking that it would be a good idea." Prof. H.—" Why, what would be the ob-ject ?" Mr. M.—" It would prevent favoritism." Quite an original idea. Mr. F., '95, says he is tired of the English elective studies. "They are too simple for Juniors, and belong to public schools." Well, well, who would have thought that they were simple for Mr. F. ? He says : " I wish I had elected mathematics." He got through re-quired mathematics with ease (E's), and rashly supposed he could do the same in the electives. THE COLLEGE MERCURY. 165 We have noticed that Mr. C, '96, has been sick the last few Monday mornings. Sunday evening prayer-meetings, etc., don't seem to agree with the gentleman's health. He is evidently a spiritual dyspeptic. Mr. S., '97, has been duly initiated into his new quarters on third floor, according to the ancient college rites. The participants in the ceremonials had the tables severely turned on themselves by being locked in the room, es-caping only after midnight. Several are said to have succumbed to the influence of smoke and lack of oxygen. Application for charter has been made by the " New Improved Order of Red Men." The charter members will be Messrs. H., '94; A., '95; H., '95 ; W., '95 ; H., '95 ; H., '95 ; A., '97, and T,'98. Mr. W., '95, was heard remarking the other day : " It is an outrage Dr. B. has given us an author this term for which a commentary can't be found." The following is a translation by Dr. B. from one of his favorite Greek authors: " Beauty is but skin deep, Ugly's to the bone. Beauty soon vanishes, But ugly holds its own." The absence of Mr. C, '95, from his club for several meals caused one of the members to inquire what he lived on. Mr. H., '95—" He is living on love at present." Mr. K. (Sem.)—" That's delicious food. Wouldn't mind trying it myself." Mr. E., '95—" Yes, but it's dear." Dr. N. (to Mr. M., '96)—" Mr. M., you may multiply these figures." Mr. M.—" Doctor, I have no paper." Dr. N.—" Well, you use your mouth too much in everything else, now use it here." Dr. R. to Mr. A., '95—" Now, Mr. A., in generalization, we note what ?" " Don't know?" "Similarity!" "For example: I take four animals, a horse, a cow, a sheep, and a dog, how do we generalize?" Mr. A. pauses. Dr. R.—" Well, what do we note that is common to all of them ? What do they stand on for instance ?" Mr. A.—" Why, on the table." Dr. B. says there are different kinds of parlor matches. For the one kind he can give the formula but the other has not yet been resolved into its elements. But, Dr. M. says, that from his latest experiments, he has found the latter to be composed of four parts of felicity and six of ecstasy. He has also learned, he says, that the latter is more dan-gerous to handle. Coming in contact with paternity it sometimes precipitates; the felicity and ecstasy being soluble in paternity, only the indissoluble wretchedness and despair is left of the original solution, desperation being formed. Reactions: No. 1. Felicity + Ecstasy= Bliss-|-Rapture. No. 2. Felicity + Ecstasy -\- Paternity = Wretchedness+Despair+Desperation. The Musical Clubs gave concerts at Hagers-town and Chambersburg January 25th and 26th. Large houses heard them at each place. Mr. D.,'96, after making up an " exam.," to Dr. B. (pleadingly)—" Doctor, don't you think you could give me an ' A ' once ?" Prof. H. to Mr. K., '95—" Who were some of the most noted preachers of early New England ?" Mr. K.—" Dorchester and "—(class roars). Prof. H.—" Well, then, what important building was always found in a New England settlement, besides the church ?" Mr. K—" The Commons !" Prof. H.—" That will do." Mr. B., of the Mid. Class " Sem.," is a man of much foresight. Undoubtedly thinking Latin, Greek, mathematics, and the various studies of a " co-ed's " course in college inade-quate for the training of a practical wife, has lent his lady friend a valuable and instructive book for her careful perusal, entitled, " Six Hundred Dollars a Year" or. "A Wife's Efforts At Low Living Under High Prices." Dr. R. to Mr. L, '95—" Is this book I hold in my hand ephemeral ?" Mr. L—" Yes, sir." Dr. R.—" I mean is it permanent or not ?" Mr. L. (guessing again)—" Yes, sir." Mr. C, of the Mid. Class " Sem.," rendered some valuable aid in saving property of the Eagle Hotel during the late fire; but he IHBKMKE 166 THE COLLEGE MERCURY. should never throw china-ware from a third-story window upon the pavement. Invariably it will not survive the shock. Prof. H. to Mr. M., '96—" What was the Randolph faction called?" Mr. M.—" Squibs." Mr. B., '95, translates " Da steh ich nun, ich armer Thor:" " Here I stand, a poor fool.'' Dr. M. reproves the class for laughing, but afterward explains that he can see why the class laughed, " because of the personal appli-cation which could easily be made." Y. M. C. A. NOTES. Reports of officers and some of the com-mittees of Y. M. C. A. were given at the busi-ness meeting held on January nth. These were encouraging in the main, and showed that work has been faithfully pursued in the various lines taken up. There still seems to be, however, a lack of interest and exertion in the cause of missions. We are expected to contribute our proportionate amount for the support of the Students' Missionary in India, with whom we are acquainted through his letters, and we should also keep promi-nently before us the objects and claims of the Student Volunteer movement. That our young men might become better informed and more interested in this work, arrangements were made for a visit from Mr. B. B. Ware, of Buck-nell, who is himself a volunteer to the foreign field, and who addressed us on Sunday morn-ing, January 21st, graphically showing forth the nature and extent of this movement, which is commended to the prayerful consideration of all Christian young men. • A mission band has been recently organized among the students, under the auspices of the Y. M. C. A. At their recent meeting, very interesting and well-written papers on mission work were presented and discussed by the members. All those interested in mission work are free to attend the meetings of the band. The last Sunday in January, appointed as a day of special prayer for colleges, will be ob-served by us, and it is hoped that all the stu-dents will be present at the, meeting in the chapel. The looked-for opening of the Y. M. C. A. course, by the New York Ideal Concert Company, took place Friday, January 19th, before one of the largest audiences ever as-sembled in Brua Chapel. The harp was always a favorite instrument here, but, under ■ Mr. Mecklen's delicate touch, it became more so than ever. His daughter, Miss Bessie Mecklen, played the saxophone to perfection. Miss Friderici's recitals won encore after encore, and were among the best ever given in Gettysburg. Miss Bowen has a sweet voice, and her whistling was greatly enjoyed by all. The next number will be a lecture by Rev. Russell H. Conwell, one of America's most brilliant orators. His subject will be, " Hero-ism of a Private Life; or, Romance of Real Life." On February 9th, Mr. J. Williams Macy will give an entertainment, the third of the Y. M. C. A. course. GENERAL COLLEGE NEWS. Of the 3,000 students enrolled at the Uni-versity of Berlin, 800 are American.— Yale Daily. Dartmouth has a new athletic field which cost $20,000.— The Miami Student. No college in all England publishes a col-lege paper. This is another illustration of the superior energy of America. About 200 col-leges publish periodical journals.—Ex. Sympathizing Subscribers Should Send Sub-stantial Succor.—Business Manager, Exchange. One-sixteenth of America's college stu-dents are studying for the ministry.—Buclmell Mirror. A new prize has been offered to the mem-bers of the Senior Class of Harvard, which is intended to be an encouragement for men to prepare themselves for journalism.—772^ Free Lance. Leland Stanford University has an endow-ment of $25,000,000, and the Ohio State Uni-versity an endowment of $21,665,000. Harvard has 3,150 students, the University of Michigan 2,800, the University of Pennsyl-vania 2,205, Yale 1,969, and Cornell 1,700. Twelve hours per week is all that is required at Harvard. Students are discouraged by the Faculty from taking more.—Ex. THE COLLEGE MERCURY. 167 At the University of Wisconsin a rank of 85 per cent, in daily or term work exempts a student from examinations.—The Bates Student. Student self-government will be tried at Cornell for a year. It is said that Governor Pattison will prob-ably succeed to the Presidency of Lehigh University. 1 Came to college, Joined the 'leven, Played in one game, Went to Heaven."- -Ex. In a dim and shadowy parlor I knelt last night at her feet. I asked her the old, old question, A question old, but sweet. But ah, alas, she refused me, But I asked her again once more, 'Twas still a negative answer, The same as she gave before. Then I said, " Oh! thank you, darling, Now please just name the day." She said : " I have twice refused you, Will you please to go away ?"' But I said, " Two negative answers To my question you now give, And, please, do not two negatives Make an affirmative ?" —The Lafayette. ALUM/SI. FRANK E. FICKINGER, Editor. '41. Seven weeks ago Rev. Dr. Henry Baker was stricken with paralysis. His con-dition is now regarded as critical, and his family is gathered at his bedside, in his home at Altoona, Pa. It is the opinion of his phy-sicians that he is gradually passing away. '51. Rev. H. M. Brewer, of Carthage, 111., has been elected president of the Eighth Dis-trict Illinois Sunday-School Association. He has been one of the officials of the American Bible Society for a number of years. '57. Dr. Baugher spent part of his Christ-mas holidays visiting friends in York. '57. Drs. H. L. Baugher, '57 ; E. J. Wolf, '63; P. M. Bikle, '67, and J. W. Richards, '68, are members of the Historical Academy of the Lutheran Church, recently founded in Balti-more by Dr. J. G. Morris. '63. The definitions of ecclesiastical terms referring to the Lutheran Church in the Standard Dictonary, published by Funk & Wagnalls, of New York, have all been pre-pared under the supervision of Rev. E. J. Wolf, D. D., of the Theological Seminary. '65. Rev. Dr. T. C. Billheimer preached in York, Sunday, January 14th. '65. Rev. J. A. Clutz, D. D., President of Midland College, of Atchison, Kansas, has been sick with the grippe. '65. Rev. Z. H. Gable, of Reading, Pa., represented the Lutherans at the recent dedi-cation of St. John's Union Church, Gibraltar, Pa. The congregation was organized in 1805. '65. Rev. M. J. Boyer, of Aitch, Pa., will dedicate his new church on Sunday, February 4th. The sermon on the occasion, as well as the soliciting of funds, will be in the hands of Rev. H. H. Weber, General Secretary of Church Extension. The church is a neat and pretty one. '67. Rev. Chas. S. Albert, D. D., of Phila-delphia, Pa., preaches occasionally for his old congregation in Baltimore, Md. On Sunday, January 14th, he administered the Commun-ion. '67. Rev. Dr. Parson, of Washington, D. C, has just recovered from a two weeks' attack of la grippe. Dr. Kuhns and Hamma sup-plied his pulpit. He is greatly interested in the establishment of the National Lutheran Home for the aged. '70. Rev. J. S. Moser is succeeding finely in building up the mission at Riverside, Cali-fornia. '72. Rev. F. W. E. Peschau, D. D., lectured recently at Irwin, Pa., for the Swedish Lu-therans on " Gustavus Adolphus." On Christ-mas a handsome and costly gold watch was presented to him, as a token of esteem, by his congregation at Greensburg, Pa. '73. Rev. E. H. Leisenring, pastor of the First Church, Chambersburg, Pa., has been quite ill with grippe. Rev. A. Essick oc-cupied his pulpit on Sunday, December 31st. The same day Mr. J. B. Markwood, '91, of Gettysburg Seminary, filled the pulpit of Trinity, the pastor being down with the same malady. 168 THE COLLEGE MERCURY. '73. Rev. Dr. Freas' congregation, of St. Paul's English Lutheran Church, York, Pa., recently gave substantial proof of their appre-ciation of his services by increasing his salary by ,$200, making it now $2,000 per annum. 'jTj. The Christian Endeavor of Johnstown, Pa., was addressed by Rev. J. F. Hartman on the 26th. '73. At a congregational meeting of St. John's Lutheran Church, held December 23d, suitable resolutions were passed upon the resignation of their pastor, Rev. T. J. Yost. For almost eight years this congregation has been faithfully served by Rev. Yost. He has accepted a call to Montoursville, Pa., whither he has gone. '74. Rev. Charles M. Stock, of Hanover, Pa., has been reappointed one of the Grand Chaplains of the Pennsylvania Grand Lodge of Masons. '75. Rev. M. L. Beard, of Middletown, Md., recently entertained the council of his church at a dinner in the parsonage. '76. Rev. J. C. Jacoby, of Newton, la., is preaching a series of sermons on " Prototypes of Christ in Bible History." These sermons are attracting large audiences and awakening a special interest. 'yy. Rev. Charles S. Trump has issued a 16-page edition of The Martinsburg Lutheran as a special Christmas number. '78. The mother of George J. Benner, Esq., died at her home in Gettysburg, on the morn-ing of January 16th. '78. Rev. Albert Bell preached his inaugu-ral sermons before full houses at St. Luke's, York, Pa., on Sunday, January 7th, 1894. '8o. Rev. J. B. Fox, of Newberry, S. C, has issued a parish paper called The Newberry Lutheran. It is a small neat four-page paper, and is to be conducted in the interests of the congregation. t '80. Rev. C. W. Heisler, of Denver, Col., is delivering, on alternate Sabbath evenings, a series of special sermons on the Holy Bible. '80. Rev. M. P. Hocker's church, at Steel-ton, Pa., is rapidly nearing completion, although the work was somewhat halted by the hard times prevailing in that usually busy city. When completed it will undoubtedly be one of the finest church edifices in central Penn-sylvania. '80. Rev. M. F. Troxell, of Springfield, 111., preached recently on "The Laborer and the Capitalist." '82. Prof. H. G. Buehler, of the Hotchkiss School, Lakeville, Conn., spent the holidays at Gettysburg. He is said to be delighted with his position, but would feel more at home if he could sometimes enjoy Lutheran services. '83. Rev. Andrew S. Fichthorne, who was unanimously elected pastor of the Fourth Lu-theran Church, Altoona, Pa., as successor of Rev. D. R. Barry, has declined the call. '83. The Baltimore Telegraph Company is-sued a large and beautiful Christmas number of their paper. Among the Christmas ser-mons, they published a full column of a sermon by Rev. L. M. Zimmerman, pastor of Christ's Lutheran Church, on " Christ in the Home." '84. Rev. H. J. Hapeman, of Dakota City, Neb., publishes a parish paper called The Cliarger. '84. Rev. A. F. Richardson, of .Grafton, W. Va., rejoices in having a church free from debt. '86. Prof. Franklin Menzes, Ph. D., of the college, recently addressed a convention of Adams County farmers, at Arendtsville, Pa., on the subject of'Agricultural Chemistry." '86. Rev. W. E. Main is meeting with much favor in his work of voice culture at the vari-ous colleges. A flattering offer has been made him by Wittenberg College, and we under-stand that he will soon begin classes among the students at Springfield and in neighboring cities of Ohio. '86. The Salisbury (Pa.) Star has high words of praise for Rev. W. W. Kribbs, the popular Lutheran minister, who has recently resigned his pastorate there. During his stay in Salis-bury, Rev. Kribbs greatly endeared himself to the people of the congregation and town, and it is with much regret that they see him leave. He will spend the winter at his home in Clar-ion County. '89. Rev. A. M. Heilman's Church at Freys-ville, Pa., struck by lightning lately, was dam-aged only to the extent of $50 and was fully insured. THE COLLEGE MERCURY. 169 '89. Rev. D. S. Hoover, of Lutherville, Md., has been on a month's vacation, granted him by his people, owing to bad health. '90. Rev. Wm. J. Bucher, of Kellersburg, Pa., was the recipient of a handsome revolving book-case, presented to him by his congrega-tion at the close of evening services January 14th. '90. Rev. M. F. Good, of Lyons, Pa., has a stretch of 24 miles between different points in his charge. '90. The work at Troy Hill, under the care of Rev. S. T. Nicholas, is growing with won-derful rapidity. '90. Rev. N. E. Yeiser, the Young People's Missionary to India, recently passed a credit-able examination in the Telugu studies pre-scribed for the first year, and from reports is doing a grand good work in that far-off land. '91. Rob't N. Hartman, of Baltimore, Md., was awarded, at the opening of the year, by the Board of Studies of Johns Hopkins Uni-versity, a scholarship in Chemistry—equiva-lent to $200. Mr. Hartman entered the Uni-versity immediately after his graduation here, and has been doing most excellent work there. Frank H. Clutz, a son of Dr. Clutz, '69, Pres-ident of Midland College, received a like scholarship in Astronomy. We congratulate the gentlemen. '93. At the recent session of the Somerset County Teachers' Institute, Mr. V. R. Sailor delivered an address on the subject, " What Constitutes Preparation for Teaching," and Mr. J. J. Brallier on "The Study of the Classics." Both the gentlemen are principals of schools in that county. '94. W. I. Redcay is at present a student in the Sophomore Class of Missionary Institute, Selinsgrove. During the past two years he has been teaching. F-RATEKNITy NOTES. PAUL W. KOLLER, Editor. PHI KAPPA PSI. Bro. Frank E. Beltzhoover, '97, was initiated into the fraternity Saturday evening, January 13th. Bro. Lewis W. Smith, '93, has recently en-tered the office of a prominent law firm in Peoria, 111., as a student. The fraternity has just published a book of purely Phi Psi songs. Bro. Robert Lowry is editor, and many of the. tunes are original compositions of this noted musical writer. The fraternity boarding club has been moved to Mrs. Tate's, on Carlisle Street. PHI GAMMA DELTA. Bros. D. Edgar Rice, '96, and H. R. Smith, '97, were initiated on the evening of January 6th. Bro. Wm. Aukerman, '97, visited Bro. Fite in Pittsburgh during Christmas vacation. Bro. Fickinger also spent a few days with Bro. Shaar, in Steelton. Bro. C. S. Albert, D. D., of Baltimore, at-tended the meeting of the Seminary Building Committee held in town recently. Bro. Al-bert's article, in the Augsburg Lessons, on "Why am I a Lutheran," and which was originally written for the Chautauquan, is a clear and concise statement of the beliefs of the Lutheran Church. We advise all to read it. The photographs which have been solicited from the Alumni brothers have not all been received. We request those who have over-looked this matter to let us hear from them as soon as convenient. Bros. Herr, '97, and Albert, of the Semi-nary, will participate in the gymnasium exhi-bition to be given in February. The chapter is in receipt of a handsome copy of the " History of the Third Division, Ninth Corps," Army of the Potomac, pre-sented by Col. Geo. W. Frederick, of Phila-delphia, an alumnus of the chapter, and of the college, Class of '63. Col. Fredericks first enlisted in the famous " Emergency Regi-ment " while at college, was afterward pro-moted for gallantry to the colonelcy of the 209th Pennsylvania Volunteers, and has a re-cord for bravery all through the war, to which we are proud to point. > SIGMA CHI. On the evening of January 1 ith, Theta Chapter was given a course-dinner at the 170 THE COLLEGE MERCURY. Eagle Hotel, through the kindness of Bro. Heindel, '96. Toasts were responded to by all the members, Bro. Hersh, '91, acting as toast-master. Bro. Allen Sangree, now in the Senior Class at Franklin and Marshall, has been elected first orator by one of the literary societies for the annual contest. He has also been chosen presentation orator for Class-day exercises in June. John Reed Scott, '89, has been elected counsel to the County Commissioners of Adams. A similar honor was bestowed upon Bro. Garnet Gehr, '91, by the Commissioners of Franklin County. Bro. Bixler, '98, will participate in the com-ing athletic exhibition. Bro. Monath, '97, accompanied the Musical Clubs on their tour to Hagerstown and Cham-bersburg, and entertained Bros. Hersh and Heindel at his home. ATHLETICS. WILMER A. HARTMAN, Editor. ""THE INVINCIBLES," an organization A of Gettysburg College athletes, will give an exhibition in the gymnasium on Fri-day evening, February 16th, at 8 o'clock. The admission fee will be 25 cents, and the pro-ceeds will be used to pay the debt of the Athletic Association. Every person is invited, and a good seat and a fine entertainment is guaranteed to all who come. The exhibition will be in charge of Physical Director Auker-man. The programme will be as follows: PART I. Music College Glee Club. Work on Horizontal Bar, Aukerman, Wiest, Bixler, Herr, and Bennett. Club Swinging, Albert and Billheimer. High and Broad Jumping, Bixler, Bennett,, Albert, Smyser, McCartney, and Rudisill. Fencing (Broad Swords), . . . Meisenhelder and Wiest. Work on Parallel Bars, Wiest, Rudisill, Bastain, Bennett, Billheimer, McCartney, and Aukerman. PART II. Music, College Orchestra. Rope Climbing, etc M. L. Smyser. Rings Bennett, Billheimer, Rudisill, and Herr. Boxing, Roller and Aukerman. High Kicking, Albert, Rudisill, Bixler, Carty, Bennett, and McCartney. Mat Work, Wiest, Carty, Meisenhelder, Herr, McCartney, Rudisill, Roller, Billheimer, Kicklas, Bastain, Albert, Bennett, Bixler, and Aukerman. Wrestling, Aukerman and Bennett. The attention of college men, in general, is turned toward base-ball. It is but two months until the season opens. Thus far the candi-dates for our team have done nothing in the way of training. It should be kept in mind that the winning team is not always the one that " springs a lot of phenoms " all at once, but it is the team which has trained hard and faithfully during the long winter months that carries the laurels from the field. The lack of a suitable place for practice may be a hindrance, but there is no reason whatever, why each man, who wants a place on the team, should not make daily use of the gymnasium. A new system of class drills will be in-augurated shortly by Dr. Stahley. The stu-dents will be divided into three classes. The first class will contain those who show the highest efficiency and the greatest degree of attention. The third class will be com-posed of those who are not able to stand the harder work, either on account of constitu-tional inability or the lack of previous proper training. But as the members of the second and third classes show development, they will be placed in the next higher grade. At a meeting of the Athletic Association January 13th, Mr. W. A. Kump/95, was elected foot-ball manager for next season. This is an excellent choice, and foot-ball interests will be properly attended to by him. He was half-back on the eleven, until injured at Emmittsburg, when his parents withdrew their consent to his playing. The Athletic Association has tendered a vote of thanks to Messrs. Buehler and Gerhart, for their efficient services in coaching our foot-ball team. Yale has re-elected Captain Hinkey, and Princeton has honored Trenchard in a similar THE COLLEGE MERCURY. 171 manner. The one will try " to retrieve his fallen fortune," while the other will endeavor to maintain the supremacy which his team gained during the past season. Harvard is certainly in a serious condition as regards- base-ball. None of last year's team are there, not even a man for captain, hence substitutes must form the nucleus for this year's team. It seems strange that intelligent men can compare foot-ball with prize fighting. Perhaps after the events of the past week these men, who seem to know a great deal about the latter, will hunt a more appropriate simile. TOWN AND SEMI/N7VRy. ROSCOE C. WRIGHT, Editor. SEMINARY. WILHELM SAUFT, of Stargardt, in Pom-meru, Prussia, has entered the Semi-nary. He will pursue a special course of study in order to become perfectly familiar with the English language. It is reported that J. C. Grimes, who mys-teriously disappeared from the Seminary several months ago, has enlisted in the U. S. Army for three years. He recently returned to his home, in New Cumberland, in uni-form. The foundation of the new building is rapidly nearing completion. As soon as the weather permits work on the building will be pushed forward as rapidly as possible. The Building Committee, consisting of Drs. Valentine and Charles Albert, and Messrs. Edward Scull, P. H. Glatfelter, and H. C. Picking, met recently in Gettysburg. It was decided to have the steam plant in a separate building, as the Seminary building can be heated more advantageously in this manner than with the plant connected with one of the other buildings. A tank is to be built in the old building for a water supply for the Sem-inary buildings. Rev. A. A. King has received a call to Glen Gardner, N. J. Mr. Shantz, of the middle class, organized a class in Botany. has Dr. T. C. Billheimer preached in York January 14th. Mr. W. S. Oberholtzer has not yet returned to the Seminary. On Sunday, January 21st, Rev. R. B. Wolf preached at New Oxford, and Rev. John M. Axe at McSherrystown. Robert Patterson, of China Grove, N. C, has returned and resumed work with the Senior Class. TOWN. Mrs. S. B. Wolf, wife of our missionary at Guntur, India, delivered an address, January 15th, in Bethlehem Tabernacle, Harrisburg, on " Woman's Work for Women in India." The Week of Prayer was observed by the different churches. Union services were held in the St. James Lutheran and Presbyterian churches. Rev. J. R. Hutchinson, pastor of the U. B. Church, recently assisted at the dedication of the new U. B. Church at Carlisle. Hon. David Wills gave a dinner to the members of the Bar, on Thursday evening, January 18th, in commemoration of the fortieth anniversary of his admission to the Bar. S. McSwope, Esq., was the toast-master of the occasion. J. A. Kitzmiller responded to the toast, "The Law Students of Mr. Wills;" Judge McClean, " The Judiciary;" " Our Bar," David McConaughy; " Reminiscences," by J. C. Neely; " Women as Attorneys," William McSherry, Jr.; " Our Bachelors," J. L. Hill; " The Ladies," C. S. Duncan. The Eagle Hotel and adjacent barns were burned Friday morning, January 12th. A strong wind was blowing at the time, and for some.time it looked as if the northern part of the town would be destroyed. Fire companies were brought on special train's from Hanover and Hagerstown. The origin of the fire is unknown. The loss is estimated at about $25,000; insurance about $17,000. Henry Heist was executed, Wednesday, January 17th. The crime for which he was hanged was the murder of Emanuel Moun, in February, 1893. He was tried at the August ■ 172 THE COLLEGE MERCURY. session of court, and found guilty September 2d. Governor Pattison fixed the 14th of December for the execution, but on De-cember 8th a reprieve was given until January 17th. The cadets of the State College have been trying to make arrangements with the National Guard to come here next summer. A branch of the Baltimore Building and Loan Association has been organized in this place, with Mr. C. S. Duncan, President. Several additional arc lights have been put up in town. General Snowden, Adjutant-General Green-land, and Colonel C. T. O'Neil, of the Harris-burg Arsenal, were here the 16th to select a suitable site for the National Guard Encamp-ment next summer. They decided upon the same place they occupied when here in 1884— the ground over which Pickett made his famous charge. General Wm. H. Forney, a member of the Gettysbury Battlefield Commission, died at his home in Alabama, January 16th. LITETtfVRy SOCIETIES. WALDO D. MAYNARD, Editor. THE societies have entered upon another 1 term's work. It, however, seems rather unfortunate that the literary societies should be made to suffer on account of various inter-ruptions. Last term there were compara-tively few regular meetings, and the prospects for this term are not much better. This term should be made one of great interest and profit, but not much advantage can be gained from four or five meetings during the term. These intermissions tend to develop indiffer-ence to society work. It is true that our reg-ular college duties require a great part of our time and energy, but still we ought to be able to find time to attend to the literary so-cieties. Many colleges throughout the West are busily engaged, preparing for their respective State oratorical contests, We again say to those who have not yet become members of the societies, join at once. We would call the attention of every mem-ber of Philo. and Phrena. to the fact that THE MERCURY needs your assistance; you can greatly aid it by presenting its claims to your friends and acquaintances, and also by con-tributing to its literary department. Remem-ber that the success of THE MERCURY depends upon your efforts as well as upon those of the editorial staff. Some of your contributions may be rejected, but nevertheless it will be an excellent training for you, as you will no doubt put forth your best efforts. Some of our exchanges complain of lack of interest in the college journal on the part of the student body, and are consequently forced to submit to many annoyances before they are able to get out each edition. This matter can only be remedied by the awakening of greater enthusiasm among the students. And as THE MERCURY is conducted by the two societies, there is a great re-sponsibility resting upon each individual member to perform his part, so as to make our journal as interesting and attractive as possible. PHILO. NOTES. Philo. has elected the following officers for the ensuing term: President, Seebach, '94; Vice-President, Newcomer, '95; Recording Secretary, Rice, '96; Corresponding Secre-tary, Erb, '95 ; Treasurer, Apple, '95 ; As-sistant Librarian, Mohn, '95; Critic, Van Camp, '94. Messrs. Buck, Friday, and Smith were in-itiated at the beginning of the term. Allison, '94, has been elected"to THE MER-CURY staff, to succeed Sigafoos, '94, resigned. PHENA. NOTES. The society has elected the following offi-cers : President, Stahl, '94; Vice-President, Maynard, '95 ; Recording Secretary, Duck, '97; Critics, Bell,'95; Brandt, '94, and Lantz, '94; Assistant Librarian, Ott, '97; Monitor, Bikle, '97; Chaplain, Bell, 95. The society expects to have the work of re-cataloguing the Library finished in a short time, ADVERTISEMENTS. Wanamaker's. What makes Wanamaker's so dis-tinctively Wanamaker's is the spirit that actuates the merchandising—all the time striving to serve our customers better and better, shortening the road from producer to consumer and saving to patrons every possible penny of cost. How well we have done it is a matter of history, how well we shall do is what concerns us. The look is always ahead. Every part of the store shows points of unusual interest. Sporting Goods. Things for wear. Things for home helping. And there are lower-than-ever prices on many of them. JOHN WANAMAKER. SEND FOR CATALOGUE OF - FOR - NEXA.^1 BALTIMORE, MD. This widely known, thoroughly equipped, and extensively patronized School will open its 41st Annual Session, Sept. 13th, 1893. All the Departments of a High Grade Seminary. Address, Rev. J. H. TURNER, A. M., Principal, LUTHERVILLE, MD. PROFESSIONAL CARDS. CHR^IiHS S. OU^Cflfi, '82, ATTORNEY AND COUNSELLOR-AT-LAW, Baltimore Street, GETTYSBURG, PA. CHflS. E. STAJlkE, '87, 1 ATTORNEY-AT-LAW, Baltimore Street, GETTYSBURG, PA. DR. CHAS. B. STOUFFER, Hfcttti$tt OFFICE, STAR AND SENTINEL BUILDING, GETTYSBURG. PA. ft fiber's Drug Store, Baltimore Street, • GETTYSBURG, PA. Prescriptions Carefully Compounded. matest Styles ir\ Hats, Shoes, AND Gents' Furnishings, R. M. ELLIOTT'S. N. B.—Stiff Hats made to Fit the Head in two minutes A. D. BUEHLER&CO., Headquarters for Stationery and Blank Books. LOWEST CASH PRICES. 1 f VI ADVERTISEMENTS. DECKER BROTHERS' PIANOS. Absolute Evenness of Touch, Richness and Brilliancy of Tone, Extraordinary Singing Quality, Unequaled Workmanship, Power of Standing in Tune longer than any other Piano made, are among the characteristic qualities of DECKER BROS. PIANOS, 33 Union Square, flecu Vo^k. Used in Philo. Hall at Gettysburg College. GO TO C.A.BLOCHER'S Jecaeli*y Stoi*e fop Souvenir * Spoons, x Sword * PTVins, &c. COLLEGE EMBLEMS EMIL ZOTHE, Engfavef, Designer and CQanufaetaPing tJeraeletf, 19 SOUTH NINTH STREET, Opp. Post Office, PHILADELPHIA. Specialties: Masonic Marks, Society Badges, College Buttons, Pins, Scarf Pins, and Stick Pins. Athletic Prizes. ALL GOODS ORDERED THROUGH G. Z. STUP. Post Office Corner, Centre Square. ADVERTISEMENTS, Vll R. H. REININGER, Merchant * Tailor. )K 5K ^ 5K f THE BEST WORK AT THE LOWEST PRICES. Suits from $ 12.00 to $40.00. Pants from $4.00 to $12.00. NEXT DOOR TO POST OFFICE, UP-STAIRS. CENTRAL SQUARE. PETE THORNE, Shaving $ Hair Cutting Parlors. FIRST CLASS ARTISTS. CENTRAL SQUARE. FLEMMING & TROXEL, Billiard AND Pool 'Rooms. BALTIMORE STREET. flJVIOS EC^E^T, DEALER IN Hats, Shirts, Shoes, Ties, Umbrellas, Gloves, Satchels, Hose, Pocket Books, Trunks, Telescopes, Rubbers, Etc., Etc. AMOS ECKERT. SPECIfll* TO STUPEflTS. Fine Tailoring. JOSEPH JACOBS, Merchant Tailor, Chambersburg Street, (Below Eagle Hotel) GETTYSBURG, PA. Red Front Cigar Store R. H. RUPP, Proprietor. Jio. 8 fialtimofe St., Gettysburg. The place for a fine Cigar or a good chew. Solid Havana filler,. 5 for 25c. An elegant article. './." A FINE ASSORTMENT OF PIPES AND SMOKING MIXTURES Vlll ADVERTISEMENTS. ESTABLISHED 1876. PE/N-ROSE MyEKS, JEWELER. Ltafge Stoek of matches, Cloeks, Jeuaelry, ete., on Hand. GETTYSBURG SOUVENIR SPOONS COLLEGE SOUVENIR 10 BALTIMORE STREET, GETTYSBURG, PA. Students' Headquarters IS AT J. R. STINE S. SON'S CLOTHING STORE The Cheapest Clothing and Gents' Furnishings in Gettysburg. MERCHANT TAILORING A SPECIALTY. COME AND SEE US. J. R. STINE & SON, THE LEADING CLOTHIERS, MAIN STREET, GETTYSBURG, PA. A. G. SPALDING & BROS. MANUFACTUKERS OP .Athletic ^ gporting Qoods OF EVERY DESCRIPTION THE NATIONAL LEAGUE BALL, BATS, CATCHERS' GLOVES AND MITTS, MASKS. BODY PROTECTORS, ETC., ETC. ^f*~ THE SPALDING TOURNAMENT TENNIS BALL, THE SIOCUM RACKETS. RACKET COVERS, PRESSES AND NETS, COURT MEASURES, MARKERS, POLES. FORKS. ETC., ETC. Uniforms and Clothing for all Sports, Outing and Gymnasium use. The finest imported Serges and flannels. Newest Styles and Patterns. SEND FOR OUR NEW CATALOGUE'S CHICAGO. 108 MadiLOn St. NEW YORK, PHILADELPHIA, Z43 Broadway. 1032 Chestnut St. DnTTLEriELD LlVEKT. Rear of Washington House, Opposite W. M. R. R. Depot. GETTYSBURG, PA. imz. All Kinds of Teams. Good Riding Horses. -:o: The Battlefield a Specialty, With First-Class Guides. DAVID McCLEARY, Prop.

Issue 25.1 of the Review for Religious, 1966. ; Religious Women and Pastoral Nork by J. M. R. Tillard. O.P. 1 Metanoia or Conversion by J6seph Fichtner, O.S.C. 18 The Church's Holine~g and Reh~ous Life by Gustave Ma'~t~lei, S.J. 32 Religious Significance of the T.rinity by Bernard Fraigneau-Julien, ~.S.S. 53 Contemplatives and Change ~by Mother M. Angelica! P.C. 68 The Crisis of Creatur~liness by Alfred de Souza, S.J; 73 Sdence and Renewal by Thomas Dubay,] S.M. 80 Freudian Gloom and Christiah Joy by William J. Ello~, S.J. 95 Freedom to IObey by Mother M. Viola, O.S.F~ 104 The Great Waste by Sister Mary Carl Ward, I~.S.M. 114 A Fresh Look at God by Patrick J. 0 Halloran,, S.J. 125 Poems 130 Survey of RomanDocumi ents 132 Views, News, Prdviews 135 Questions and Ariswers 138 Book Rdviews 142 VOLUME 25 NUMBER I January 1966 Volume 25 1966 EDITORIAL OFFICE St. Mary's College St. Marys, Kansas 66536 BUSINESS OFFICE 428 East Preston Street Baltimbre, Maryland 21202 EDITOR R. F. Smith, ASSOCIATE EDITORS Everett A. Diederich, S.J. Augustine G. Ella~d, S.J. ASSISTANT EDITORS Ralph F. Taylor, S.J. William J. Weiler, S.J. DEPARTMENTAL EDITORS Questions and Answers Joseph F. Gallen, S.J2 Woodstock College Woodstock, Maryland 22163 Book Reviews. Norman Weyand, S.J. Bellarmine School of Theology of Loyola University 230 South Lincoln Way North Aurora, Illinois 60542 Published in January, March, May, July, September, Novem-ber on the fifteenth of the month. REVIEW FOR RELI-GIOUS is indexed in the CATHOLIC PERIODICAL IN-DEX. and in BOOK REVIEW INDEX J. Mo R. TILLARD, O.P. Religious Women and Pastoral Work It is interesting to study fxom a theological viewpoint the history of the appearance in the Church of religious communities of women devoted to the active life. One basic trait clearly distinguishes them: in spite of the immense diversity of their immediate ends, all these con-gregations find their finality in the exercise of evan-gelical charity in the form of what is ordinarily referred, to as "the works of mercy." Whether it is a question of caring for the sick, of helping the poor, of educating youth, of assisting the~ aged, or of accepting and rehabili-tating certain categories of men: and women, rejected bye our society, the central activity of these communities always issues in a direct love of human beings., If one compares, for example, a missionary congregation of men such as the Holy Ghost Fathers and a missionary con-gregation of women such as the Sisters of St. Joseph of Cluny, it will be seen how, in the same human context and with the same apostolic aim, ~the activity of such religious women brings to e~clesial activity a specific note of realistic charity. The priest preaches the gospel and administers the sacraments; the 'lay brother is occupied with the material needs o[ the mission; but the mission-ary sister attempts to incarnate concretely in the here and now the message of fraternal charity which is at the heart of the good news: she nurses, she feeds, she edu-cates. It is.this area that is her ministry, and in it.she finds the certainty of serving her Lord in all fullness. While in non-clerical religious communities of men (such as teaching or hospital brothers) there often ap-pears a kind of tension arising from the fact that these religious experience a sense of frustration at not being able. to exercise a priestly ministerial function, com-munities of women ordinarily find peace in the humble, day-by-day gift of their charity. This point seems to us to be ecclesiologically and pastorally important; and we would like to study it here ÷ J. M. R. Tillard, O.P., is professor of dogmatic theology at the Dominican House, of Studies; 96 Empress Ave-nue; Ottawa 4, Can-ada. VOLUME 251 1966 ! ÷ ÷ ÷ ]. M. R. Tillard, O.P. REVIEW FOR RELIGIOUS from three distinct points of view: first, we shall attempt to point out the theological characteristics of the specific activity of the religious women at the heart of all ecclesial activity; then we shall try to situate that activity of religious women in its direct relationship with the ac-tivity of the hierarchy; and finally we shall discuss the concrete possibilities of enlarging their activities in ac-cord with the needs of the Church today. The Work o[ Charity o[ Religious Women Is at the Heart of the Apostolic Charity of the Church In what does the charity of God's Church for men consist? To this question an answer can be given in the simple statement: the Church seeks to be a genuine in-strumentof grace by which the love of God Himself for men can be effective in the here and now of the human situation. In other words, in her charity the Church does not seek to love merely in her own name; rather she is desirous" that through her and through the mediation of her transparency and of her profound mystery of com-munion with God there may pass the power of the agape of the Father. This is the reason why her love for men is always humble and poor and never triumphant: she of-fers her heart, her hands, her toils, and her goods to the charity of God. It is in this way--and perhaps above all in this way--that she is sacrament in the precise sense that through her and the ministry of her action the One who is defined as Love reveals Himself and acts. He is that Love which does not remain enclosed within itself but which on the contrary radiates out to touch and affect all beings and all the reality of every being. To say that the Church is servant--and this perhaps is her most fitting characteristic in the present time of the history of salvation--is to say that she has no meaning except inso-far as she serves as an intermediary between the mysteri-ous love of the Father and men as they actually exist. More profoundly, it is to say that she is a mystery o[ charity; that is, through the total availability created in her by her love [or God passes the love o[ God Himself. It does not seem to us to be an exaggeration to say that today God wishes to love the world through the heart o[ the Church. In this Iove of God for men transmediated by the Church there is without doubt an internal and essential order. The dominant wish of the Father--and the entire gospel message affirms this--is to lead men to His king-dom, to introduce them already in this life to the inti-macy of His friendship in order that eventually they may share for all eternity in the glory of His Son. Christianity is not to be confused with humanism, however great the latter may be; its aim is always that self-surpassing which we call the "life of grace," and the Church can be faithful to her mission only insofar as she leads men into the fullness of the Pasch of Jesus. This is why at the heart of her action her fundamental preoccupation is always with the Pasch and its two moments of death to sin and of resurrection to newness of life. She exists [or the Pasch; she exists to proclaim the staggering reality of this Day that inaugurates the new times, to make present and active its power in the Eucharist and the other sacra-ments, to keep men in contact with this source of the love of the Father. A Church that would cease to center its life on the Pasch would no longer be the Church of God (Ekklesia tou Theou), the sacrament and the place of agape. Nevertheless, this paschal love is a total love of man in the concrete, and it has nothing of the abstract about it. It does not merely aim at.some small, secret zone of the human person (what is equivocally called "his interior life"). Without effecting an artificial cleavage between the natural and the supernatural, the temporal and the eternal, it encounters the person as he really is in the unity of his person. On the one hand, it penetrates to the very depths of the human being whom it renews and re-creates by grace; on the other hand, its pervasive in-fluence reaches the entire extent of the human mystery. Between the mystery of the redemption and the mys-tery of creation there exists a profound unity, the link-ing bond of which is precisely the paschal event. The Father of Jesus is God the Creator; and the Son who is incarnated in Jesus is just as truly the One "through whom God created the world" (Heb 1:2). Moreover, if God sends His Son, He does so--it is the living tradition of the Church as expressed by Irenaeus--in order to save and to regain the fix'st creation that has been wounded by sin. The Resurrection is not simply a starting point, the ¯ dawning of eschatological times; it is above all the glorification of creation by the entry of a man (its King) into full participation in the Spirit of God. It is the ele-vation and exaltation of nature by the power of agape. For the Father does not give the resurrected Christ a new Body; He restores that Body of His that was born of Mary but now is flooded with divine gifts. He thereby lets us know--a point that we often forget--that His plan is a single one, that in Him there is not one plan as Creator and another plan as Redeemer with a clearcut distinction between them; there is only one plan of love that envelops all of human destiny. This, moreover, is the reason why baptism which opens the door to the world of grace is also the leavening pledge of the resur-rection of nature (Rom 6:5; 8:11; Eph 2:6). Paschal love--of which the Church is the instrument + + ÷' ÷ ÷ ~÷ J. M. R. Till~rd~ REVIEW FOR RELIGIOUS --is, then, a love that is directed to the entire reality of the human condition and that refuses every form of selec- . tivity with regard to the makeup of the human existen-tial. In its ultimate finality it is eschatological in the sense that its overall concern is with leading man to the glory of the Parousia. Nevertheless, it is concerned with the human situation as this is realized here and now. For here and now God loves man; here and now His Father's heart wishes to give His creature the benefits of His in-finite love; here and now He wishes men to know that in spite of their misery they are loved by Him; and here and now He desires :that the world be infused with the re-creation and healing of nature provided by the Pasch of J~sus. More than this, God the Father desires that this love, immediately directed to the nature of man and seeking to heal sicknesses, to console the troubled, and to succor the poor, should be the atmosphere in which there shines forth the revelation of that other dimension of agape which opens on the joy of eternity. In other words, the eschatological aim of paschal love--the prom-ise and the hope of eternal liIe where .there will be "'no more wailing, no more crying,, no more pain" (Ap 21:4) --can be proclaimed and revealed only by the action of ecclesial charity on the miseries and .sufferings of this earthly life. Charitable action in the today and the tem-poral of the history of men is nothing less than the sacra-ment and the seal o[ paschal love. The Church can pro-claim and prepare the happiness of eternity only if she devotes herself to the .relief of the suffering of mankind. It is thereby--and theologians do not seem to have real-ized this in 'a realistic way--that'she sows in this world the first fruits of the world to come. But it should not be thought that what has just been stated is only the reasoning of a theologian. To be con-vinced of this, it is sufficient to reflect with attention on the way in which Jesus realized His messianic vocation. If He fulfilled the figure of the Suffering Servant (glimpsed in the Servant of Yahweh Songs inserted in the Book of Isaiah), he did so not only by His death of ignominy but also by His pedagogy of mercy and.of tenderness (Is 42:!-7). He preached the gospel of salva-tion by "going about doing good" as Peter said to .Cor-nelius and his friends (Acts 10:38). And this good that He did consisted of simple acts of temporal mercy: healing the sick, consoling widows, giving food to the hungry, treating the poor with kindness, welcoming strangers without any attitude of segregation. The proclamation of the gospel was done in this way, and the death on the cross receives its significance only when situated in this climate which reveals th'at its finality is one o[ love and not of.power. And there are other manifestations of this. As a sign permitting John to judge of His messianic mission, Jesus in Matthew 11:2-6 offers His acts of love for the lowly and the poor, following in this the line traced by the prophecies of Isaiah: it is these acts that are the seal authenticating His vocation. In the merciful act of themultiplication of loaves performed out of pity for the needs of the persons who followed Him, Jesus according to John (6:1-66) reveals the profound mean-ing of the sacrament bf His .lbve, the Eucharist. In that case, once again, the act of temporal mercy, far from being merely an occasion allowing Jesus to speak about His doctrine, provides the climate and the atmosphere in which the proclamation of the Bread of life can burst forth. The gift of material bread and the Eucharist are not two acts artificially bracketed together; they are rather two expressions of the same thrust of agape as Paul well understood when he reproached the Corin-thians (1 Cor 11:17-33). Similarly, the washing of the feet (Jn 13:1-20) is not just a simple illustration of the commandment of charity and of the mutual service de-manded of the disciples; it is its seed. One last indica-tion can be given, one which it seems to us has not been sufficiently recognized: the holy women were the first proclaimers of the Resurrection simply because they were concerned to go early in the morning to give the Body of Jesus the care and the veneration that Jewish custom demanded--an act of humble mercy, but by doing it they became the first witnesses of the act par excellence of the mercy of the Father. We hope, then, that the importance of the above reflec-tions is understood. We do not intend to show here what John has so strongly emphasized; namely, that the frater-nal love of Christians among themselves is the sign of their belonging to Christ and thereby a witness to the power of agape. Our intention is to enable one t.o grasp that mercy shown towards all men, whether Christians or not, is the atmosphere which envelops and normally authenticates the gospel proclamation. In other words, we wish to throw light on the fact that we can bring men the good news only if at the same time and in the name of this good news we concretely show men that we love them "not in words, but in deeds--genuinely." For in the humility of their object these acts are the sacrament in which should gradually appear their infinite originat-ing source with its promise of eternal happiness. But this is an eternal happiness that does not permit flight from the suffering of the present but that, on the contrary, involves itself with that suffering in order to sow there already the seeds of eschatological joy. Once again, it is through the experience of the visible and the tangible that God slowly leads mankind to faith in the invisible; ÷ ÷ ÷ Religious Women VOLUME 25, 1966 ÷ 4. ÷ ]. M. R. Tillard, O.P. REVIEW'FOR RELIGIOUS 6 by the visible dimension of His chitrity H~ leads them to faith in the folly of His, agape." it is when seen in this light that the apostolic actii, ity of religious women of the active life receives its evangeli-cal meaning. Properly speaking, theirs is not the task of preaching the gospel wffh authority: this. fl6ws from the hierarchical function to which they do not have access. Neither are they like militant lay people wiih a inandate to take charge of a milieu and graduMly conduct it to Christ; although these religiohs women are essentially members of the laity, they pertain to a special form 'of lay life officially recognized by the Church and deter-mined by t.h'e directi;c~s of their constitutions which fix the quality of their mandate. Here we should note the confusion that so.me pastors and even some theologians cause by more or le~s fissimilating the life of religious women to that of secular institutes, basing themselves in this. only on canonical texts. Briefly, religious women of the active life do not ordinarily form a part of.what is called the direct apostolate. Nevertheless, they play an essential role in the work of evangelization. For by their day-to-day charitable activity officially done in the name of the Church it is they who assure the gospel of the atmosphere of mercy,, the importance of which we have shown. For. this activity to bear all its fruit, it is evidently necessary that it be disinte~:ested, that motives of the financial interest and of the material prosperity of the community should not take precedence over the apostolic anguish arising from love for men. Let us admit that in this matter there is often room for considerable con-version, especially in countries where religious commu-nities conduct their institutions without any outside con-trol. But under the p.retext of real abuses, one should not make a wholesale condemnation without any distinc-tions. By her religious women the Church creates the visible dimensidn of charity ~which according to the law of the divine pedagogy is an integral part of the work of evangelization. And let us add that their vows add to the activity of sisters an element which married or non-reli-gious militants do not have. For sisters are those who have freely given up human values as fundamental as those of nuptial and motherly love, of the possession of a certain level of comfort; and they have done this in order to give themselves more completely to the universal love of men. Thanks to them if they are faithful to their vocation, poor themselves and hence totally transparent garriers of the love of the Father--the Church is able to reply .to those who question her mission: "Look around and see: the blind see, the lame Walk, lepers are healed, the deaf hear., and the good news is proclaimed to the poor" (Mt 11:4-6). Far from being an obstacle to the evangeli-zation of the world, are not these religious, on the con-trary, its advance troops? Day after day they plough the fields in which the hierarchy sows the word and where other lay people lend support to the testimony of the love of the Father. In a word, these religious ~ire the sign of the love of the Father for poor mankind slashed by suffering. The Action o[ Religious Women and Its Relation to the Action o[ the Hierarchy O~icially--and it is told him from the day of his con-secration-- the bishop is charged in a special way with the love of the poor, the suffering, and the lowly of his churches. He is not simply the functionary which man), imagined him to be before Vatican Council II; he has the vocation of a father. And this implies that his heart is anguished by the suffering of his people. But to discharge this duty (and he will have to r(nder account of it on the day of judgment), he cannot rely only on his own powers and his own initiative. Here, as everywhere in his pastoral action, he must act in com-munion with lay people. This does not mean that he seeks to utilize the energies of the latter for the profit o~ his own projects and plans (this would be clericalism). On the contrary, he labors to arouse and nourish in them a conscientious and realistic grasp of the heavy responsibility that, not as pastors but as baptized brothers of Christ, they also have with regard to the concrete exercise of the charity of God in the midst of the needs of their fellow men, especially of those who suffer. For it is the Church as such, in the living union of its leaders and its faithful, which must radiate the paschal love of the Father. No one. can dispense himself from this law of his baptismal grace. Nevertheless, all are not called to live it out in the same fashion: there are special places in the Body of Christ, and even within the laity chari-table action can diversify itsell: in a number of ways. One of these ways will retain our attention here. It will be recalled that at the beginning of this article, it was said that all active communities of women find their definitive finality in the exercise of the works of mercy. But why is this? The answer to this question will intro-duce us into the very heart of ecclesiology. Let us recall that the mystery of the Pasch takes place not over and beyond creation but in it. The former is not the destroyer of the latter; on the contrary, it saves and elevates it. This is why all created values should hormally become paschal values. Accordingly, the gifts of nature considered in the light of the Resurrection appear as graces, primary and structural graces which 4- + + Religious Wdmen VOLUME 25~ 1966 7 ÷ ÷ ]. M. R. Tillard, O.P. REVIEW FOR RELIGIOUS 8 find their true meaning only in the Church. Everything human, then, is grace; and hence everything human as such should allow itself to be swept along by the power of paschal love. But in the human as it is concretely and existentially realized the differentiation of the sexes, plays a central role, and to ignore it would be a grave matter. Sexuality is not simply an exterior ~nd accidental wrapping cover-ing a common reality: it penetrates to the deepest mys-tery of man and woman and gives a positive determina-tion to that mystery. Each sex has a positive value that it alone is able to accomplish because sex modalizes the human along a given line. Sex, it is true, carries with it the entire essence of the human being so that nothing which defines and situates the latter will be absent from the one sex when it is in the other. Nevertheless, each human sex is under its own proper, unique, and ir-replaceable mode. In the man the human being is mas-culinity, in the woman it is femininity. And it cannot be in the man without being masculinity nor in the w~man without being femininity. Hence, the act of knowIedge, the act of joy, the act 0f love, the act of giving self are all in the man and in the woman but under a mode proper to each. The same is true of the act of pertaining to the Church of God and the act of serving the gospel. Hence the gift of self for the radiating of paschal love passes through masculinity and femininity. These represent the two positive and complementary values of the human through which the love of the Father sacramentalizes it-self. Man (the male) is above all power. He is power in the gift of physical life, he is also power in the domination of the world. In him cold reason dominates intuition. He structures, he legislates, he constructs, and he judges everything with a certain rigor. He likes to dominate, and his physical strength allows him to do.so. Accord-ingly, his proper collaboration with the agape of the Father is better exercised in an institutional ministry as leader of the community, as pastor, as legislator. But the woman is above all offering, appeal to communion, open transparency to the other. She is characterized by meraory and constantly sharpened intuition more than by logical rigor and deductive reason. She is made to receive love (as a bride) and to permit it to be fecund (by motherhood). She is heart rather than dry intelligence, tenderness and compassion rather than justice and sever-ity. She completely tends to the gift of herself in a con-stant care of little things, in the exercise of a delicacy and a kindness that sow joy. She puts flowers in the house and she sings songs. For her this is no waste, and she should not feel frustrated at not possessing what the opposite sex possesses. On the contrary, all this is her wealth; and this wealth is worth as much as that of the male. Accordingly, her proper contribution to the dif-fusion of paschal love should also quite simply assume this morphological, physical, and psychological constitu-tion which makes her what she is. She consecrates her-self especially to the dimension of temporal and spiritual mercy, of tenderness for the poor and the little--to the dimension which we mentioned above as the sign of the gospel Let us add that she alone can do this with per-fection: it is her charism. To say this is not to imply a right to the hierarchical priesthood which would thus be violated. Ther6 is no question here of such a right but of the assumption of the true quality of her being for the service of the gospel. Diversity of functions in no way signifies diversity in dignity. The charity finality of active religious women, then, appears to us to respond to the realism of the incarna-tion of grace in human nature. In our opinion it is one of the signs of the fact that the supernatural respects and saves the natural. Femininity as such with its own proper chdracteristics and its own special tendencies is thus assumed for the sake of the gospel. The motherhood of the Churcl~ cannot be better expressed. But it is necessary to go even further in our reflection. For by a special title the bishop links to himself this special charitable activity of religious women. They re-ceive from him a quasi-mandate, similar to that of the members of catholic action although it is specifically different. This gives to their commitment an official note: they face the. world as the ones officially responsible for the fidelity of the local church to the paschal com-mand of love for the lowly and the poor. It is, of course, to be clearly understood that they are not the only ones with the duty to radiate this agape just as the members of catholic action are not the only ones to give testimony to Christ in their milieu of life. Nevertheless, for reli-gious women this mission is more pressing for they re-ceive it "quasi ex officio": their entire life should be consumed so that, thanks to them, the Church may exist in an act of love and of mercy in the face of the sufferings of the world. The judgment that the world will pass on the quality of the local church on this point depends preeminently upon them. The bishop links himself to them in a notably special way in order that there might be assured the love of the poor which he is charged to maintain in a living and genuine way in his diocese. This is their ministry. And thereby it is seen how they are inserted into the pastoral work of the Church: they represent a chosen group to whom the one responsible for the ecclesial life of the diocese entrusts the ministry of + + + Religious Women VOLUME 25, 1966 9 ÷ 1. M. R. T~ltard, O.P. REVIEW FOR RELIGIOUS 10 charity. Hence they are not situated at the fringe of apostolic action; on the contrary, though not pertaining to the hierarchy, they fulfill one of the essential func-tions of the life of the People of God, for, as we have previously pointed out, charitable action forms the at-mosphere of the proclamation of the gospel. This perspective seems to us to be able to restore the breath of the gospel to the life of many communities that are too shriveled up within themselves and that do not perceive with enough clarity the implications of their mission. Overly orientated toward the perspective of the individual perfection of their members--and this individual perfection is clearly not contradicted by what we have said---, they forget that they are supposed to create in the world an evangelical sign within which the gospel can be proclaimed in all truth. It seems to us to be a serious matter when religi6us women vowed to charity feel that "they are outside of apostolic action," that "they are restricted to an activity of secondary im-portance when the world has such a great need of apos-tles," that "they are condemned to works of filling in for others." In such cases the question must be asked whether such religious institutions do not have need of a great movement of "conversion." The Charitable Action of Religious Women and the Needs of the Church Today There is one fact that has heavy consequences for the problem to be considered in this section: most of the religious congregations vowed to works of charity were founded at a period when the State accomplished nothing or almost nothing for the relief of human misery. In this matter the Church played an evangelical role of arousal and took the lead of the movement of mercy in the name of Christ. But today (at least, in the Western world and in the large socialist countries) the State--with the im-mense means that it often has--is occupied with tasks such as the care of the sick and of the old, the education of the young, the use of leisure, the rehabilitation of certain categories of men and women; for all of this per-tains to its area of competency. In this new situation, do religious still have a place? One thing is clear. Wherever religious parallel public institutions and retain their own ~schools, hospitals, or-phanages, it is necessary that these latter, if they are to remain a sign of the gospel, be distinguished less by the size of their activity than by their quality. Between a religious establishment and other institutions there should normally be perceived a difference with regard to respect for persons and to the attention given to them and also with regard to availability, tact, and commitment. A Catholic hospital, for example, should not be distin-guished from a non-religious hospital only by the fact that it affords a certain climate of prayer, easy access to the sacraments, and the assistance of a chaplain. It is further necessary ~that the very way of treating the physical sufferings be marked with the seal of the Spirit which, as St. Paul says, is "love, joy, peace, good temper, kindliness, generosity, fidelity, gentleness, selbcontrol" (Gal 5:22). This should be so much the case that a non- Christian who is being cared for there should feel him-self enwrapped with the love of God. When an officially Christian institution is no longer capablewthe reasons may be diverse---of giving this evangelical witness, then today it no longer has any reason for existing; and its continuance in existence is a counter-witness. It is clearly evident in our day that even in the institu-tions that belong to them religious women cannot carry out all the functions required of them for the welfare of those who come to them; they have need of auxiliaries and of employees. Moreover, it is frequently the State that confides to a given community the charge of an establish-ment of which the State remains the owner and for which at times it chooses the personnel who are to assist the sisters. This is a situation that at times creates suf-ficiently bizarre conditions. But in any case it increases the apostolic responsibility of the community: the com-munity in such a case has the duty of radiating the power of agape also into the active body of workers of the establishment. This stems from the fact of having taken charge of a milieu in order to flood it with the values of the gospel. This is a genuine apostolic activity bearing fruit on three levels: the personnel to whom the true demands of charity are gradually disclosed; the repercus-sion of this conscience attitude on the action of'these men and women; and those who are its beneficiaries. There is infinite need for tact and for suppleness, for complete openness, and for the absence of all proselytism. It is equally necessary that the community should never forget its primary purpose: the manifestation of the mercy of God for the poor, for the little, for those who suffer. In the case of a group of sisters working in com-mon in an institution (this is the only case we are consid-ering here), this situation restores to the community the meaning of its apostolic vocation, imposes on it a perpetual revision of life, strengthens the bonds of fra-ternal love, and compels it to achieve a state of radical transparency with regard to the gospel. For it feels itself being constantly judged in actual situations in the. close and common work of daily labor. And in the community it is the Church that is being judged. And I would say that the Church is being judged more in such a case ÷ ÷ ÷ Religious Women VOLUME 25, 1966 11 I. M. R. Tillard, O.P. REVIEW FOR RELIGIOUS than it would be in cases where militants of catholic ac-tion work in the same circumstances and in the same milieu. The vows--especially that of poverty the apos: tolic value of which must some day be restudied in depth. .--indicate that the community has chosen to act exclu-sively for the kingdom of God and not at all for any earthly ~;ellbeing however limited it may be. In. the com-munity, then, men expect to find a delineation of the Church. Hence let us emphasize that far from decreasing the charitable finality of religious institutes, the situation in which religious must work with non-religious actually extends it: the community must not only work itself for the service of love but it must also lead others to act in the same way and under the same explicit motivation. Nevertheless, "today's circumstances are constantly obliging us to think more and more of another way of exercising this mihistry of mercy. In this case the com-munity as such does not take charge of a given institu-tion. Each sister in accord with her professional com-petence is employed wherever she finds-a position corresponding to the specific end of her congregation. Dur-ing the day, then, the community is dispersed, each of the .religious going to her own place of work. There, in com-munion with the militants whom she may find there, each sister in her work tries to be both an instrument of the charity,of God and an active leaven within the laity arousing them to the call of the gospel. Unlike the preced-ing case, she does not pertain to a group performing as such a given function in the establishment. She is sim-ply an employee on the same footing as the rest, and her personal competence is the only reason for her holding the position that she occupies. In accomplishing her work she is not immediately attached to a group of religious working at her side. She is alone. Often she is in an indifferent "milieu, even in one agitated by forces hostile to the Church. It is there that the. Lord asks her to live her vocation as a religious vowed to the exercise of mercy and to do so through the quality of her work and in the network of social bonds that she creates with the men and women who are around her. _ This is a difficult and complex situation. The religious must not lose sight of the primary end of her institute which is charitable work itself. Hence, her central pre-occupation must not deviate from this central point of a direct and immediate relationship with a'man or a woman or a child to be cared for, educated, or aided in some fashion. She is not primarily sent to lead a militant life after the fashion in which Christians of catholic action act. Her mandate is another one, although---and we will return to this--like all the baptized she also has the duty of becoming leaven in her milieu. Let us not forget what we have developed above at length: in the name of Christ and of the Church the bishop has en-trusted to her in a special way the responsibility of radiating charity under the form of mercy, compassion, gentleness, and tenderness in the face of the sufferings and needs of human beings. She must above all seek this: that through her actions (materially resembling those performed by her non-believing neighbor) there may pass the entirely slaecial quality that the love of Christ Himself infuses into human activity. This is not easy, we admit. But if she does not do this, then she no longer responds to what the Church specifically expects from her for the sake of the gospel. And in this case through her defect something essential is lacking to the life of the local church; an entire dimension of the mystery of Christ is veiled; men and women will not experience the sweet-ness of the God and Father of Jesus. At first sight this function may appear to be less efficacious and less direct than the fact of militant action in a milieu for the sake of sowing the gospel message; than the fact of sharing in the struggles and the anguishes of the other employees and of thereby working for their liberation. Nevertheless, her function is just as necessary from an evangelical point of view. She responds to a ministry that is essential to the Church and that completes and consummates that of the other militants. For it is a question of a different form of action of the same love, of a mandate obliging her in communion with that of the militants to make the visage of Christ appear in the small part of mankind entrusted to the bishop for salvation. Hence, in the con-crete circumstances of her action the religious must always subordinate the other forms of her apostolic activity to her charitable function. It is easy to see in this kind of situation the new im-portance taken by what is called the common life. When she returns to her community, the sister should find the spiritual and loving atmosphere that permits her to reground her forces, to nourish herself with the gospel, and to judge her activity in open dialogue with her superiors and her fellow sisters. The hours that she passes each day in the milieu charged with providing her the means to grow in her union with the Lord must not become for her a heavy load encumbered with a multi-tude of oral prayers and with confusedly arranged exer-cises. Neither must it appear in her eyes merely as a slack period offering a little leisure. What it should exactly be is difficult to say. But it is clear that the essential should be an atmosphere of true prayer, of simple and loving joy. The witness of charity is so often dissipated by fatigue and by nervous tension that there should be a strong reaction against everything (even those things ÷ ÷ ÷ Religious Women VOLUME 25, 1966 ÷ ÷ ÷ J. M. R. Tiilard, O.P. REVIEW FOR RELIGIOUS ]4 clone under the pretext of devotions or of ancient cus-tom) which irritates the sisters. And it would be good if superiors, would re'member that to work to create in their houses an unpressured spiritual atmosphere is the first service that they themselves can give to charity. Up to this point we 'have reflected only on the exercise by religious women of their ministry of charity in the usual situation of the Church today. NOW it is necessary to ask two questions which more and more appear to us to be urgent: Should not religious women be more in-timately and immediately associated with the matter of pastoral reflection, their charisms between taken into equal count in this area? And can not their participation in the ordinary pastoral ministry be enlarged? Before answering the first question, we must frankly remark that up to now the Church has been contented to ~ttilize the charitable action of religious women and has manifested a certain suspicion with what they might be able to contribute to pastoral reflection itself. Our present day pastoral has been elaborated by r.elying almost exclusively on the qualities proper to the mascu-line sex. This can be attributed to various causes: to the fact that according to tradition access to hierarchical orders is reserved to men; to the fact that in the West the Church's ministers are celibates and thereby inclined to mistrust women; and above all to the fact that our civilization has not yet considered with sufficient serious-ness what is represented at the heart of the human mys-tery by the genius proper to ~oman. We are just begin-ning to awaken on this point; and the awakening is often accompanied by certain feel.ings of revindication and of aggression so that it can become dangerous and entirely lose its meaning. Up to now pastoral thought has had the tendency to see everything frdm the masculine View-point as 'if the masculine sex alon~ represented the human or as i~and this is still more serious--it were the human ideal to which the feminine should conform it-self in order to attain any real value. Hence, the con-stant temptation of pastors has been (and often still remains) to consider religious women on.ly as so many servants to be smiled at from the vantage point of the superiority complex of the strong sex and to,be employed at.will in any kind of work; and they have not sufficient.ly considered them as women capable of perceiving with the penetration proper to their sex precise objectives that escape masculine psychology and as capable of grasping with an original insight of their own the con-sequences of certain decisions. This points seems to us to be a very serious one. It seems necessary to us that the Church be converted in this matter. This does not mean that the Church. should admit religious women to a priestly ordination as some persons are beginning to maintain basing themselves exclusively on arguments of rights to be redressed and of sexual egalitarianism. But it means that the Church should become conscious of the irreplaceable contribn-ti0n of feminine thought and that she should associate sisters more closely with the effort of investigation, judgment, and criticism that is needed for the ordering of the pastoral activity of a diocese, How is this to be done? It would take too long to treat this in a detailed and precise manner, Nevertheless, let us remark that it cannot be a question only of a consul-tation taking the natnre, as it were, of feeling the pulse of the situation but without passing beyond the stage of the preliminary. The charism of the hierarch~ demands thatiit al~vays act in communion with the laity, men and Women. The ultimate decision is without a doubt that of the leaders, a typical act of their own proper p.astoral judgment. Nevertheless, it should be born of a delibera-tion in which the laity are involved as much as the clergy in a frank confrontation of viewpoints and in a common sharing of apostolic perceptions and of dif-ferent psychologies. There is no qnestion here either of demagogy or of feminism; it is simply a utilization of different vocations and of different charisms in an at-mosphere of authentic communion. And this seems to us to be the meaning of authority in the Church of God,. It is rare that a pastoral decision is a purely hierarchical creatior~. It is most often nothing else than an assump-tion by the hierarchy--thereby bestowing the weight of its authority and the guarantee of its charism--of a perception arising among the laity who are plunged, into the experience of the real and then thought about, reflected upon, and discussed by their pastors. Moreover, from the viewpoint of kingly power the grace of orders ~is more a grace of prudential judgment than that of intuition. Invention comes above all from the periphery, from the precise point where the Church is in contact with the realism of the human situation. In this way, then, the grace of the laity penetrates even to.the inner nature of the pastoral function. Among the laity we place in a special rank not only the militants of catholic action but also the religious women who are 9fficially devoted to the ministry of charity. At one and the same time they are women--hence they can voice the neces-sary feminine viewpoint--and they are involved in the sufferings of human beings, knowing not only the latter's complexities and temptations but also their riches. If it is true--as we have shown above--that the ministry of charity is bound up essentially with the gospel and repre-sents a fi'ont line force of ecclesial action, then it seems in-÷ + ÷ Religious Women VOLUME 25, 1966 15 -b ÷ J. M. R. Tillard, O;P. REVIEW FOR RELIGIOUS 16 conceivable to us that religious women should not be fully associated with the work of apostolic reflection that is p]'erequired for all authentic pastoral action. Moreover, why (and this is our second question) could they not receive in certain circumstances (always in dependence on the bishop, rightly understood) the entire responsibility for the organization of the entire chari-table apostolate of a diocese? In the collection of various areas which we group indistinctly under the name "pas-toral activity," is this not one of the numerous domains where women are more naturally competent than men? Why must a member of the clergy always be the head of every diocesan activity? At a time when we com-plain about the lack of priests and exhaust ourselves in imagining the outcome of this situation, it would seem logical to begin by reflecting on our theology of pastoral action and by asking whether as victims of the sin of clericalism, we have not permitted the atrophying of apostolic energies, among them those of religious women. A number of initiatives, undertaken especially in mission countries, show that urgent necessities are obliging the Church to a profound evolution on this point. The right is conceded to religious women to perform certain acts which up to now custom has linked with the person of the priest: they can distribute Communion, take charge of the liturgical assembly on Sunday, and catechize. The somewhat "sensational" cases should not rivet attention on themselves and thus prevent the Church from per-ceiving the numerous, more ordinary forms of activity which she can officially leave to the genius and the con-science of religious women. We have mentioned here the pastoral work of charity, but the same reasons would be valid for the organization of catechetical activity (on the condition that the sisters in charge be truly com-petent and not content themselves, as too often happens, with a hastily acquired and thin layer of catechetics) and for certain aspects of pastoral activity with regard to the family. A few minutes ago we mentioned the example of the women who set out at dawn to embalm the Body of the Lord and become the first witnesses of His Resurrection. Entirely like Mary, the woman who was the first witness of His Incarnation, they are the witnesses of the silent and hidden activities of God which are, nevertheless, His most fundamental ones. Is not woman even on the physi-cal level the first witness and the first receiver of human life as it comes into existence in secret? There is in this a mysterious harmony, sign of a providential vocation. This vocation is accomplished in the Christian bride whose femininity becomes grace and salvation for her husband and their children. It is accomplished in the contempla- tive nun hidden in silence and burning out her life for the Church. It is also accomplished in the religious woman of the active life who bends over human misery to bring it the most perceptible sign of the tenderness of God. The Christian woman has the marvelous and irre-placeable task of becoming the living sign of the Church as Bride and Mother. It is necessary that our pastoral awaken to this vocation of theirs and respect it for the glory of the gospel and the salvation of the world. + VOLUME 25, 1966 17 JOSEPH FICHTNER, O.S.C. Metanoia or Conversion Joseph Fichthe.r, O.S.C., teaches at Crosier House of Studies; 2620 East Wallen Road; Fort Wayne, Indiana 46805. REVIEW FOR RELIGIOUS 18 Since we religious are living .in an age of Chuich re-newal and reform, we can ask ourselves the question: What are we contributing to this movement? Is the movement likely to succeed if we merely let ourselves passively be swept up into it? Religious orders have a precedent of active participation in the many past Church reforms. They can take their cue from a fairly long list of orders who, somehow or other, were in-strumental in either initiating renewal and reform or carrying them through. Perhaps the most famous instance of a religious order undertaking reform of its monastic life and thereby lead-ing the way to full-scale Church reform is that of the Cistercians. As Father George H. Tavard, A.A., already pointed out in a lecture to major superiors at Den-ver, July 1, 1964, the Lorraine and Cluniac monastic re-forms spearheaded the whole Gregorian reform within the Church 0050-1200). St. Bernard wrote De consider-atione, a pattern of reform for Pope Eugenius III to use upon the administration of the Roman See. In the thir-teenth century, the mendicant movement of Franciscan and Dominican Friars coincided with the reforms of the Fourth Lateran Council and of Pope Innocent III. It is a fact of Counter-Reformation history that the Jesuits with their military structure and educational purpose and the Capuchins with their simplicity and austerity of life implemented the Trentine reform. This historical precedent comes closer to home when we recall that the canons regular followed in the wake of the Gregorian reform, when, for the first time in history, the idea of reform spread to the whole Church. Charles Dereine, S. J., noted how the canons regular helped to revive eremitical life in the thirteenth century,x The eremitical life did not last long among them because it was encroached upon by lay people, especially the conversi, who looked to the eremitical 1 Les chanoines reguliers au DiocOse de LiOge avant saint Norbert (Louvain~ University of Louvain, !952). groups for spiritual guidance and help (cura ani-marum). At their beginnings, after the example of their leaders was sufficient rule, the groups fell under the influence of the Rule of St. Augustine. But the choice of the Augustinian Kule, whenever it was made, engendered a delicate problem of conscience. Should the charter members adopt the canonical customs then in use or return to the primitive ideal of austerity and poverty? This was the step of capital importance in canonical reform. Carolingian law had granted the canons the right of abandoning private property in order to lead an apostolic life. A few groups opted for the new order (ordo horus in contrast to the ordo antiquus), a way of life which was more austere especially in the matter of poverty. Their option was vitally important, if not difficult, in an age of canonical reform. They had the alternative of affiliating themselves with Cistercian communities. I mention this bit of past history because obviously it stands parallel to our own day. Religious are now in a position to maintain the status quo (which eventually will die and decay); to merge with other religious groups who have similar constitutions, customs, and spirit, or at least associate with them in apostolic works (and this is a conciliar recommendation); or to forge ahead with the Church. It is essential for religious today to recognize and evaluate their role within the context of the Christian life. To fail to do so is to become purposeless and nondescript. They can only begin to reform if they knew beforehand why and how and what and whom they are to renew and reform. One of the aims listed for the present reform, in fact the first on the list, is "to impart an ever increasing vigor to the Christian life of the faithful." s Religious must count themselves among the faithful because of their consecration to God through baptism. Over and above baptism, the profession of the evangelical vows is a super-addition to that consecration . It is indeed a special consecration which per-fects the former one, inasmuch as by it, the follower of Christ totally commits and dedicates himself to God, thereby making his entire life a service to God alone.¯ The role of the religious, then, particularly iri a time of spiritual renewal and reform, is to bear witness for the Church socially and publicly by a way of life which "radiantly shines forth" and shows that "the kingdom ¯ Constitution on the Liturgy, n. 1. ¯ Pope Paul VI, dllocution on Religious Life, May 25, 1964. 4- 4- Cor~erslon VOLUME 25~ 1966 ÷ ÷ Joseph Fi~htner, REVIEW FOR RELIGIOUS of Christ is not of this world." 4 They bear witness by means of the vows, the three signs "which can and ought to attract all the members of the Church to ~an effective and prompt fulfillment of the duties of their Christian vocation.''~ The Decree on Ecumenism dispels any doubt that vows constitute a mere external show; Church renewal demands a change of heart, a renewal of the inner life of our minds, self-denial and an unstinted love.e If religious are to have a leading role in renewing the Church, they must be in the vanguard of :that ',spiritual ecumenism" which amounts to a change of heart, holiness of life, and prayer. One of the characteristics of the present reform move-ment within the Church is the return to original sources, especially biblical and patristic. At the same time that the Church wants to update herself, she is taking a hard look backward at her beginnings. The very idea of reform conjures up the biblical theme of metanoia, repentance or conversion. Throughout salva-tion history, both under the Old and. New Testaments, God repeatedly issues a call to repentance. What re-newal and reform we are experiencing today fits into the biblical background ofmetanoia. The prophets of old--Amos, Hosea, Jeremiah, Ezekiel --were reformers. They called upon the people of Israel. wandering away from Yahweh to "turn back" to him, to "repent." Here we have the original Hebrew notion of reform translated by the Septuagint but especially by the New Testament into the Greek metanoia. A few examples will have to suffice. The prophet Amos enumerates the natural calamities which befall Israel for its sins; and then he quickly adds almost like a refrain: "Yet you returned not to me, says the Lord" (4:6, 8, 9, 10, 11). "In their*affliction [Hosea is speaking for Yahweh], they shall look for me: 'Come, let us return to the Lord, for it is he who has rent, but he will heal' us; he has struck us, but he will bind our wounds' " (6:1). "Perhaps," writes Jeremiah, "when the house of Judah hears all the evil I have in mind to do to them, they will turn back each from his evil way, so that I may forgive their wickedness and their sin" (36:3). Ezekiel adds the note that the Israelites must make for themselves "a new heart and a new spirit" (18:31). The general prophetical teaching was that Israel, having personally sinned against the Lord, should per-sonally repent. Return to Yahweh meant that Israel should be orientated toward Yahweh and His will be-cause He is its God. Basic to repentance .was the de- ¯ Paul VI, ~lllocution on Religious LiIe. ~ Constitution on the Church, n. 44. e Decree on Ecumenism, n. 7. mand that Israel direct its whole existence to God and unconditionally accept Him in all events. To repent was to obey His will, to trust Him absolutely and be cautious about human help (alliances with other na-tions). Repentance had both a positive and negative aspect to it. By returning to Yahweh Israel would take up a new direction but likewise turn away from evil. Real repentance must be an inner renewal, a renewal of life, which is not possible without divine assistance. When we turn to the" New Testament, we find that it retains the past teaching on metanoia but lends empha-sis here and there. There seems to be more insistence upon the positive and interior aspect, that of changing one's mentality, attitude, feeling. Metanoia supposes error in conduct, repentance for past fault, and a con-version of one's whole person to a way willed by God in order to. ready oneself for entrance into His kingdom. Baptism, faith, repentance, love, poverty of spirit, all enter into the nature of metanoia. Metanoia requires personal responsibility coupled with the gift of God. John the Baptist was the first to take up the prophetic cry: "Repent, for the kingdom of heaven is at hand" (Mt 3:2; Mk 1:4). The cry, however, is more categorical because given in view of an eschatological revelation. Conversion is for everybody; it must be authentic, a change of nature from within. Jesus too preaches con-version: "Repent and believe in the gospel"; "Repent, for the kingdom of heaven is at hand" (Mk 1:15; Mt 4:17). But he goes beyond the Baptist in realizing the eschatological kingdom in His own Person. The purpose of His mission is to bring repentance: "I have not come to call the just, but sinners, to repentance" (Lk 5:32). The. metanoia which Jesus proclaims is really the will of God, a salvific way of life. One enters into such a way of life by converting or changing into a different man (see Mt 18:3). The close tie between monastic reform and the re-form of the entire Church was never better envisioned than by the early Church fathers. In fact, it is possible to trace historically a progression of the idea of reform from what concerns the individual Christian to monastic life and to the universal Church. The idea of reform became effective as a supra-individual force at a rather early date, particularly in monasticism. Within monasti-cism itself there has been a whole series o1: reforms. Today we tend to apply reform first of all to social entities and institutions rather than to individuals. How effective such a sweeping measure can be, remains to be seen. For a broad, ecclesiastical pattern of reform, follow-ing upon the principles already laid down in the Scrip-÷ ÷ ÷ owoersion VOLUME 25, 1966 21 + ÷ ÷ Joseph Fichtner, O.S.C. REVIEW FOR RELIGIOUS tures, we have to resort to patri~tic writings. It is impossible, o[ course, to go into anything like a complete survey of their writings, but one can at least gain a few insights from Gerhart B. Ladner's~ monumental work,' The Idea o[ Reform.~ I am indebted to him fo~ the following all-too:brief summary. Ladner draws this definition of reform from Scriptural and patristic sources: "the idea of [ree, intentional and ever perfectible, multiple, prolonged and evdr repeated efforts by man to reassert and augment values pre-existent in the spiritual-material compound of the world." The Greek fathers generally regarded reform as a return to paradise. Baptism begins this reform because it is a return to innocence. Because innocence is often lost and because baptism is unrep~atable, reform is mostly postbaptismal, a long process of many starts. If man is to reform himself, he has to make a conscious pursuit of ends. He starts with an intention rather than with spontaneity or urge or response. The key feature then of Greek patristic reform ideology was the return to a state of innocence through a. continual spiritual regeneration. Man has to be reconditioned into a state equivalent to his original state. Gregory of Nyssa in particular, with his mystical bent, accounted for this development of the Pauline.theme of the "new creature" and "new creation." Now the question, how is man to be renewed, brings us to a consideration of the' second salient feature of reform ideology, a feature found mostly among the writings of the Latin fathers. They proposed that man who originally was made in the image of God should be reformed according to and in the image of God (Christ). Although the early fathers felt that reform meant a withdrawal from the world rather than a penetration of it, or at least a juxtaposition of the sacred and the profane, and hence relied upon monasticism to bring about reform, the idea gradually dawned that the whole Church should undergo reform. St. John Chrysostom, St. Augustine, and St. Hilary of Poitiers were of the earlier mentality. Then under Gregory VII, the idea of reform began to envelop the Church as a whole, and finally Innocent III and Thomas Aquinas extended it to entire Christendom, to the political, socio-economic, and ~ultural milieu which the Church helped to form or in-fluence. Implicit in this idea was the re-imaging of man not only individually but socially. Reforming man to the image-likeness of God was the inspirational idea behind ~Gerhart B. Ladner, The Idea o[ Re[orm (Cambridge: Harvard, 1959). all the reform movements in early and medieval Christianity. A third renewal theme, for which St. Augustine was mainly responsible, was that of the kingdom of God. St. Augustine, ,however, had such a high opinion of the Church as the kingdom of God upon earth which was on its way to becoming the heavenly kingdom that he refused to see any need of its reform. That is why he formulated the idea of the City of God which permits into its environs both sinners .and saints until the sin-ners are weeded out at the-parousia. He and Tertullian (before his defection from the Church) struck a more positive and futuristic note by teaching a' renewal for the better. For Augqstine in particular, fourth century Pelagianism was an occasion to take stock of the ideology of reform. Pelagianism represented a reform movement based upon the belief that man can reform himself and the world on his own. Contrariwise, Augustine fought against the temptation of relaxing personal effort and simply trusting in God. His intention was to strike a balance between God's grace and man's will. Reliance upon God and personal responsibility must go together in order to attain the kingdom of God. In the Christian East and West while the Church was building up, the need was ever felt for individual and social reform. But who was to initiate it? ,Only special members and organisms within the Church's body, namely, monasticism. The East and West differed not merely in reform ideology; they differed too in their attitude toward monastic life. The Greeks leaned strongly toward contemplation, the Latins toward the active life of charity for God and man. The western-minded Augustine mapped out a program of reform for monastic and quasi-monastic life for clerics and lay-people. Such was the principal and practical way in which he wished reform to be carried into effect. The monk-priests and laymen were to join together in the City of God to bring about a renewal for the better. ¯ It is evident from thi~ patristic perspective that re-newal and reform must take into account the past and present and future. If we look back over the condition of religious life since World War II, the thought strikes us. that religious institutes have been passing through a phase of de-velopment. Consciously or unconsciously, they have been engaged in a reform movement for almost twenty years. The movement seerhs to have begun officially with the first ~eneral congress 6f religious held in Rome near the close .of the Holy Year, 1950. At this meeting, on December 8th, Pope Pius XII delivered an allocution in + + + VOLUME 25, 1966 23 ÷ ÷ ÷ Joseph Fichtner, O$.C. REVIEW FOR RELIGIOUS which he outlined three reasons why religious should update themselves: For the changed c~nditions of the world which the Church must~ encounter, certain points of doctrine touching upon the status and condition of moral perfection, not to mention the pressing needs of the apostolic work which you have so widely and so generously undertaken, all these have called you to devote your-selves to this systematic study and discussion. The same reasons prompted the Sacred Congregation of Religious to summon the First National Congress of Religious of the United States at the University of Notre Dame, August 9-12, 1952. Part and parcel of the whole reform movement within the religious orders were the researches into their past histories. The studies in some instances may not have been altogether conclusive, but at least they pointed out lines of development. They put religious into a position where they have to either retain or reject the essentials of their past, paralleling the present-day Church reform which will not abandon the basic struc-ture of the Church, Religious have to decide what sort of growth they want', homogeneous or heterogeneous. To be or remain a homogeneous body, the religious insti-tute, as the schema De religiosis recommends, must faithfully retain its nature, purpose, special spirit, and sound tradition--everything which constitutes the patrimony of the institute. The historian John Tracy Ellis called attention to this necessity in his address to the Paulists on the occasion of the diamond jubilee celebration of St. Paul's College, Washington, D.C., January 25, 1965. In this era of change he advised "the parallel need of holding fast to a sense of history if we are to escape the consequences, of mere change for change's sake, of what I would call--if the term be allowed---the curse of 'presentism.' " The historical researches accomplished at least one thing: they gave the orders more or less a sense of identity. Erik H. Erikson, the psychologist, defined per-sonal identity as follows: The term identity expresses such a mutual relation in that it connotes both a persistent sameness within oneself (self-same-ness) and a persistent sharing of some kind of essential charac-ter with others. Although his definition fits personal identity, it is analogically applicable to the "moral persons" which re-ligious orders are. A sense of identity is most important for normal psychological and spiritual renewal. The man who cannot identify himself is either an amnesia victim or is ignorant or leads a schizophrenic existence. If young candidates entering a religious order cannot identify themselves with it because there is nothing to identify with, the more is the pity. As Pope Paul VI stated in his address to religious referred to above, the work of general chapters is to accommodate constitutions to "the changed conditions of the times"; but it must be done in such a wa~ that "the proper nature and discipline of the institute is kept intact." No renovation of discipline is to be intro-duced excepting what accords with "its specific pur-pose." Therefore, until this accommodation of discipline is duly processed and brought into .juridic effect, let the religious mem-bers not introduce anything new 0n their own initiative, nor relax the restraints of discipline nor give way to censorious crit-icism. Let them act in such a way that they might rather help and more promptly effect this work of renewal by their fidelity and' obedience. If the desired renovation takes place in this way, then the letter will have changed, but the spirit will have remained the same, in all its integrity,s The Pope certainly did not have in mind the ,idea of implementing constitutions to the point where they are voluminous, minutely detailed, and unlivable; for such constitutions can easily cramp the style of religious liv-ing. "Multiplicity of laws is not always accompanied by progress in religious life," remarked Pope Paul "It often happens that the more rules there are, the less people pay attention to them." 0 It is particularly irksome to men, and I suppose to women too, to be ruled by many minute prescriptions. But in the meanwhile; while the constitutions are under study or revision, it will not do to adopt or maintain "the practices which are dangerous to religious life, unnecessary dispensations, and privileges not properly approved" 10 which sap the strength of religious discipline. Is there a behavioral pattern, psychological and socio-logical, which religious can follow in order to promote metanoia for the present and into the future? Govern-ment and business have had psychological and socio-logical studies made to 'guide societies and institutions toward self-renewal. They have begun to understand the processes, reasons, and conditions for the growth and decline in societies.11 Of course we cannot accept the complete structure and dynamics of reform which they use; but they have been able to outline a good, comprehensive pattern of reform. The following, then, will be some explanation of the principles of self-renewal pertinent to religious orders. Religious orders s Paul VI, Allocution on Religious Life. 9 Paul VI, Allocution on Religious Life. 10 Paul VI, Allocution on Religious Life. 11 See John W. Gardner, Self-Renewal, the Individual and Inno. vative Society (New York: Harper and Row, 1963). VOLUME 251 1966 ÷ 4- 4. ]oseph Fichtner, O.~.C. REVIEW FOR RELIGIOUS cannot grow as supernatural cells within the body of the Church unless they accept whole-heartedly the natural (that is, psychological and sociological) dy-namics of growth. 1. A society that wishes to renew and reform itself must first of all know itself. It has a sense of identity. As religious we have, more or less, a self-image. Con-fusedly at least all of us have a picture in our minds of the ideal religious, namely, one who lives a Christlike life as distinct and unique. Now self-knowledge is not a still-life picture but a moving picture of self-develop-ment, a continual search for identity. Ordinarily we find knowing ourselves difficult and inconvenient. Yet the more we have a sense of identity, which we can learn in part from our tradition, the more it helps us to plan our future--what or who we want to become. Young members may at times rebel against a tradi-tional heritage, even if it is only the starting point of their rebellion. 2. This brings us to a second principle very closely allied to the first. Self-i.dentity is largely a matter of knowing our past and having continuity with it. Our present beliefs, attitudes, feelings, values arose out of earlier personality formation, earlier learning and ex-perience, all of which is most difficult to shake off. We are more inclined to trust tradition because we experi-enced it. Historians did us the favor of recalling the past and showing how evolution already took place in it. Historians help religious groups to achieve self-knowl-edge, and in this way they serve the cause of renewal. If religious were able to sustain renewal in the past, per-haps they can feel at home with it in the future. With-out ignoring their past, they are oriented to the future and will have a hand in shaping it. The tendency of a society with a past is twofold: to persist or to change. The two tendencies are not diametrically, opposed. In fact, it is wrong to oppose change to continuity; both must be given due emphasis, Our aim should be to endlessly interweave continuity with change. "The only stability possible is stability in motion." ~ Religious do nonetheless face the danger to-day of living in an age when the rate of change has sped up almost to leaving them in the dust. They can expand or grow or change so rapidly and wildly that it will be cancerous and kill the values they want to keep. 3. True religious see and share a vision of something worth saving. This vision is made up of all the motiva-tion, conviction, commitment, and values that give meaning to their life. Only if they believe in something Gardner, SelpRenewal, p. 7. can they change something for the better. Otherwise they will experience a failure of heart and spirit. The self-renewing religious will have something about which they are thoroughly convinced and about which they care so deeply that they will do something about it. Yet each one must beware of being egocentric about it. One little thing that he really cares about deeply, one little thing that he can do with zealous con-viction, gives him extra drive and enthusiasm. That is why long-term purposes or values or goals are so important for us. They have to be relatively lasting in order to determine the direction of change. Should they be fly-by-night visions and goals, they will not enable us to absorb them or do justice to them or will endanger a distinctive character and style of living. The mature religious has a religious commitment larger than himself. He has been given a religious goal not as an accomplished fact; his has to be a seeking and striving for the goal in an ever-renewing way. He will be happy in the s.triving, not necessarily in the attaining of that goal. Small victories will instill in him some satisfaction but never the idea that he has arrived, that his life is fulfilled, or that he can sit back and no longer feel the tension of self-renewal. All of us have built into our nature the hunger for meaningful, goals. They are as vital to our being as breathing. But in a sense we must breathe together. We can live together in a .religious community o.nly if we have some measure of consensus in regard to our goals, beliefs, values. We can come to some rough agreement among the many who share the same ideals. Haggling over details there will always be. No matter how pluralistic our community may be, variety and di-versity and spontaneity should not be allowed to inter-fere with at least a middle ground of ideals, goals, and visions. We do ourselves an injustice if we allow all sorts of individual values to conflict in a careless atmos-phere of freedom and then expect something good to come from them. Such a procedure is equivalent in economics to the false theory of laissez-faire. On the other hand, change for the better is brought about when socially or communally acquired and ap-proved ideals, convictions, goals change. In this way change takes place according to psychological and socio-logical laws. It is possible to change laws, the external marks of a society, without affecting the beliefs, prac-tices, and values of the members of that society. Men commonly live as they think; hence to change their life demands a conversion of their minds and hearts. Their life is bound to change if the set of ideas, feelings, and ÷ ÷ ÷ VOLUME 25, 1966 27 ÷ ÷ O.~.C, R~:VIEW FOR RELiGiOUS attitudes which the individual shhres with the members of the society changes. 4. Any renewal or reform, therefore, ought to be aimed at the individual or person. He must find himself in a ~ort of do-it-yourself movement. He must be free and independent enough, flexible and versatile enough, to be open to change. If he isolates himself from others within his group, if he fails to cross-fertilize with them, he will not change or grow. Anthropologists point out that .much cultural change comes about through bor-rowing from others. Karl Rahner makes the pointed remark in his book, Theology for Renewal: If anyone wants to have the Church changed, he must make himself the starring-point of renewal. For the crldc himself is part .of what the Church is suffering from. For usually his own life is not much of a recommendation for Christianity.~ The same remark may be applied to the religious critic. We are more prone to criticize others than to be self-critical. Each religious has personality traits which favor either change or persistence (conservatism), and no doubt many have a mixture of the two. A characteristic of the self-renewing religious is that he 'has a mutually fruitful rapport with others. He is capable of accepting and giving love and friendship. Without such love and friendship, the person enters into rigid isolation. The loving and friendly person depends upon others and can be depended upon. He discovers common tastes, interests, is accessible, and is willing to lend assistance. He makes others feel important. In so doing he is one of the many within a vibrant society who inculcate mutual trust, affection, and identification (as opposed to carping criticism, character asshssination, and envy). They are the cross currents through which his change for better is possible~ 5. Is there enough freedom in the religious way of life to allow for change? This question has to be asked because psychologists and, sociologists maintain that only a free society is open to inquiry, experimentation, and action. A society where reasonable room is left for personal taste, self-expression, and self-criticism, will grow. Its framework or structure is not such that it throttles thought and discussion of new ideas. Authori-tarian or bureaucratic or legalist.ic societies may not throttle thought and discussion but they tend to chan-nel and control them. Freedom, however, has to be balanced with some ~Karl Rahner, Theology ]or Renewal (New York: Sheed and Ward, 1964), p. 87. determinism within a society. No individual religious should expect to be left to run rampant, to do as and what he pleases. Freedom may result in license. Or it may alienate him from the community. A religious who is left reasonably free may achieve responsibility; but if he seeks too much autonomy he may end up with self-pride, an inflated ego, and not really fulfill himself at all. Every person has limitations and has to come to terms with his membership in the community at large. The social side of his nature should make him realize values which are grea~er than his individual needs. 6. Change and improvement usually spring up in a community that has felt-needs for them. Felt-needs are the beginning of any renewal and reform. So religious must examine their felt-needs. There can be no metanoia unless the community feels needs, and the needs have to be felt widely enough for the majority to do some-thing about them. The first task of renewal and reform is the always difficult task of facing up to ourselves. What gap do we find between the ideals we profess and the realities we practice? How far apart do our constitutions lie from their fulfillment? We have to give due credit to the prophetic and visionary eyes and minds among us who see and speak out against the unreality or even hy-pocrisy of religious life, to whatever degree they may exist. Young members, especially, who still have the ideals and goals fresh before them, can help the rest to an honest self-examination. We do them a good turn too by telling them that their task is to re-create values in their own conduct and not simply look at them idealisti-cally. We should assure each generation of religious that they have to refight the battle and inject new life into lasting ideals and goals. 7. No amount of organization, law-making, socializing will help a religious society to renew and reform unless men in it have the determination to 'foster renewal and reform. It is men who make up a society, not laws or regulations or structures. It is the personal environ-ment that makes for growth, for between the individual and his environment there takes place something like osmosis. If we do not set a pace by our ideals and ex-ample for incoming members, then they will believe little is expected of them. Of whom much is expected, the chances are that he will expect much of himself. If he is educated and motivated in an atmosphere that en-courages effort, sacrifice, selflessness, it is very likely that he will be affected greatly and respond mightily. We take it for granted that the young religious is a free and responsible individual. He will become in-creasingly responsible if we set up for him a meaning- VOLUME 25, 1966 29 Joseph Fichtner, O~.C. REVIEW FOR RELIGIOUS ful relationship with larger and higher goals. We help him to free himself fr6m the "prison of utter selb preoccupation" by instructing and leading him to place himself in the free and willing service of these goals and the people aiming at them. In !religious life as well as in any other, family li~e' included, deeds speak louder than words~ Authentic religious conduct preaches a better lesson than 'any homily, sermon, conference, or instruction. None o~ us learns much from principles, but we do emulate people who are high-principled and exemplary. Ordinarily we do not analyze or list the virtues we wish to develop, unless it be during meditation; but we identify our-selves with the people who have virtue. That is why all of us~ young and old, need models in our imaginative life and in our immediate environment, models of what we at our best can be. At the risk of too much repeti-tion, it should be said that what we do communicates moral and spiritual values much more than what we say~ Words are cheap. Action calls for assuming burden-some and sacrificing responsibility. It is a summons to spiritual greatness. . ¯ 8. The danger in religious life is tO think we can progress morally and spiritually without changing psychologically, socially, culturally. Change for the better---evolution and not revolution or historic acci-dent- usually is a slow, complex, unpredictable, some-what risky and painful process. It does not happen by leaps and bounds; it takes time and hard effort. When practices change, they will not be acceptable evenly .throughout a whole community. Some will wel-come them, others resist them. So many factors and their interplay go into change for the better that they make change complex. And the complexity of a changing situation .brings with it a risk. It takes prudent analysis and prognosis to decide whether the risk is reasonably calculable. Members of a society who are "on their toes" and not living "in a rutV will forestall wild and revolutionary change. Historians have shown that long-range changes came about through successive small innovations, most of them unobtrusive and anonymous. People who lived through the innovation would probably admit that they did not know it was happening; But innovators who herald a change with a flourish of trumpets should ex-pect to meet up with attack and opposition. That pain accompanies growth is inevitable; everybody wants to grow and progress but nobody wants the pain that goes with it. 9. The locus of metanoia is the minds and hearts of ~he individual members of the community, in those minds and hearts where there is the hidden potential of zeal, dedic~ition, a sense of. mission, leadership, and a willingness to sacrifice. Members who have closed minds and hearts have lost the capacity for metanoia. For the self-renewing man there is no end to the development o[ his abilities. He is not a gold mine left unti~pped or an oil well only partially drilled. Psychologists advise us of the fact that many go through life without nearly salvaging all their ta, lents.~ Nothing can be so decisive for refiewal as the use of G6~l-given talents. Conversion VOLUME 25, 1966 31 GUSTAVE MARTELET, S.J. The Church's Holiness ¯ and Religious Life + ÷ + Gustave Martelet, s.J., is professor of fundamental theol-ogy at 4, Mont~e de Fourvi~re; Lyon (V), France. REVIEW FOR RELIGIOUS V. RELIGIOUS L~FE AND PREFERENTIAL LOVE OF JEsus CHRIST The* eschatological character of virginity contributes spiritual depth to our understanding of religious life; we must now analyze the latter in still greater detail. Having begun by considering the holiness of the Church (I), which appeared inseparable from her mystery as Spouse (II), we saw that marriage represents sacramentally a mys-tery whose content is spiritually appropriated by virginity (III). This insight illuminated the eschatological meaning of virginity and exposed its motivating drive, a preferen-tial love of Christ (IV). This love throws the greatest light on religious life, and it is in function of that love that our first comprehensive glance at the state must be cast--the concern of the present section. We shall examine the na-ture of religious life'in iiself, its dependence on the mys-tery of the Church, and the significance which consecrated virginity retains today with regard to religious life. 1. Nature o[ Religious Life We do not pretend to supply an exhaustive treatment of this vast subject, for that would simultaneously entail a consideration of the history of the Church, of canon l~aw, * This is the second part of Raymond L. Sullivant's translation of Saintetd de l'Eglise et vie religieuse (Toulouse: Editions Pri~re et Vie, 1964). The first part of the translation appeared in the November, 1965, issue of the REvzE\v; and the rest of the translation will be printed in the March, 1966, issue. When completed, the entire trans-lation will be issued by the REvmw in a clothbound edition. Notifica-tion of the date o~ publication of the clothbound edition will be made to all those who send a request for this notification to R~vmw ro~ R~mmos; St. Mary's College, St. Marys, Kansas 66536. The request for this notification does not constitute an order for the book and in-volves no financial obligation. of liturgy, and of dogma; but we shall present its meaning from the viewpoint which we have set for ourselves.04 When considering the importance of virginity in the thought of the fathers, we must resist the temptation to construct a strict parallel between that state and the re-ligious life and to reduce the one state to the other. The adoption o.f this excessive view is done from a de-sire to augment the grandeur proper to virginity. While we have seen why there is little danger of overestimating its value, still a careful analysis establishes that virginity founds the order of virgins and not the religious life as such. To be sure, the history of consecrated virginity as that of widowhood with whicti it has much in common05 eventually meshed with the history of religious life itself. But regardless of the progressive absorption of the order of virgins into that of nuns, a fundamental difference pre-vents the loss of their separate identities: religious life re-quires and consecrates not so much virginity as chastity. We a,re grateful to Father Mogenet for an unpublished ex-planation of the point: Since St. Paul's day, the Church has had a too sensitive awareness of the virginal dignity of Jesus and our Lady not to recognize its exemplarity. She has exalted the charism of Virginity and has honored Christ's virgins who have been mem-bers of the Christian community since the first century. Never-theless, when religious life developed as the more or less con-scious response to the three evangelical counsels, no one thought of restricting it to virgins. The deserts, as later the monasteries and the convents, received converted sinners, married men, widowers, and the chaste single as well. And al-though virginity is a privileged state in following Christ, it is not an indispensable condition. It would seem that St. Peter had been married. We can almost say that Christ's call takes no account of the past. It draws the hearer from family life, from the project of founding a home, to the sacrifice of human love. The summons commits the aspirant to a continent exist-ence which requires perfect chastity as its normal state. This condition permits religious life to become, for those outside its ranks and most notably for the married, the support and model which it should always be.~0 Conse-quently, it is clear that religious life cannot be reduced to virginity alone. For even as the value of the latter arises ~ On this point a generally recognized role is played at the present time by Father Ren~ Carpentier's book, Li]e in the City oI God (New York: Benziger, 1959); the volume has the merit of never separating evangelical perfection and the mystery of the Church. m Andr~ Rosambert, La veuve dans le droit canonique jusqu'au xiv~ si~cle (Paris: Dalloz, 1923); on the status of consecrated virgins during the fourth and fifth centuries, see, for example, Jean Gaude-met, L'Eglise dans l'Empire romain (iv"-v~ siOcles) (Paris: Sirey, 1958), pp. 206-11. ~ Bishop Huyghe, whose writings on religious life are well known, put a great emphasis on this point in his speech to the Council on re-ligious life; see D.C., v. 60 (1963), col. 1590-1. ÷ ÷ ÷ Religious Li]¢ VOLUME 2S, 1966. ÷ Oustave Marteleg, S.I. REVIEW FOR RELIGIOUS from the preferential love of Christ which consecrates it, love can vow true chastity to Christ even when virginity has been humanly destroyed. Recognition of the prefer-ential love of Christ is equally important for a proper un-derstanding of poverty and obedience. Christ's call can be directly traced to His command to sell all one's goods (Mt 19:21); and the example of St. Francis as well as that of Father de Foucauld emphasizes the close relationship that unites poverty to love of the Poor One par excellence, Christ Himself. The same can be said of obedience. Whether obedience is linked with the demands of common life lived in conformity with the vita apostolica,6z or whether it is explained (as was done in the Rule of the Master adopted by St, Benedict) with reference to the role of the abbot as Christ's "vicar" in ac-cord with St. Luke 10:16: "Who hears you, hears me," or whether obedience is primarily envisioned as an "imita-tion" of Christ in His dependence on His Father as ex-pressed in St. John 6:38: "I have come down from heaven not to carry out my own will but the will of him who sent me," 68 makes no difference: in every one of these view-points, obedience is an integral part of religious life even though the present canonical form of the vow of obb-dience dates only from Carolingian times.69 Nevertheless, in its case also condition and essence must not be con-fused. Obedience, as poverty and chastity, is a sine qua non condition of the religious life. But can we say that it is its very content? The answer is yes, to the degree that by its suppression religious life would be emptied of one of its specific obligations. But the answer is no, if by mak-ing obedience the content of religious life one comes to forget that religious obedience attains its goal only by as-suring the reign of the will of Christ over our own will. Hence the organized exercise o£ the three counsels truly manifests the nature of religious life but only to the exact extent that this exercise reposes directly upon the love of the Lord, aims at imitating Him, and~emanates from His mystery through the power of the Spirit. The explana-tion, previously established when defining the eschatolo-gical meaning of virginity, should help us understand the ¯ z M.-H. Vicaire, L'imitation des Apdtres. Moines, chanoines, raen. diants (iv~-xiii~ si~cles) (Paris: Cerf, 1963). ~s De Vogii6, La communautd et l'abbd, pp. 128-9. n~ Catherine Capelle, Le voeu d'obdlssance des origines jusqu'au xii~ si~cle. Etude juridique (Paris: Librairie g~n6rale de droit et jurispru-dence, 1959), pp. 153-79, dates the juridical birth o£ the vow o[ obe-dience from a Chapter of 789; but as she remarks on pp. 208-13 it is necessary to wait for Yves of Chartres in the eleventh cer~tury for a theory of the vow over and beyond the practice of obedience. On the . relationship of the three vows to religious life see the discourse of Paul VI given on May 23, 1964 in the English translation, REVIEW KELtg~OUS, V. 23 (1964), pp: 700--1. point, since the spiritual basis of virginity is the desire to belong to Christ in an absolutely exclusive fashion. A point raised by the rule of St. Benedict in its fourth chap-ter, "The Instrument of Good Works," is of utmost per-tinence in this matter: "Nihil amori Christi praeponere," says the great legislator: "Put nothing before Christ's love." The axiom comes directly from the Vita Antonii. St. Anthanasius there depicts St. Anthony "repeating to all that they should desire none of the world's goods in preference to the love of Christ." 70 One wouId search in vain to find this central idea expressed with more lapidary compactness. And who would be better authorized than St. Benedict to condense western monasticism's raison d'etre into a concise formula? The same thought appears in the seventy-second chapter of the rule to explain the ardent zeal which monks should have: "They will prefer absolutely nothing to Christ who deigns to conduct us all to eternal life." 71 And it is the eschatological note that gives such complete fullness to the formula. It is because Christ "is the beginning, the first-born from the dead (that in everything he might be preeminent)" (Col 1:18) that nothing must be put before Christ and that one should die to everything rather than die to Him who is Life itself. Hence His priority as the Lord over all things and over ourselves--"Everything is yours but you are Christ's and Christ is God's" (1 Cor 3:2)--must be trans-lated on the level of love by an exclusive preference for His Person and by an unconditional desire to follow and imitate Him alone. Accordingly, all monastic life, as all religious institutes afterwards, crystallizes around the practice, of the three evangelical counsels with a view to assuring the rigorous ascendancy of Christ's ways over those of the world. Since Christ is completely despoiled of material goods (He "has not a stone on which to rest his head" [Mt 8:20]), since His own relationship with others does not take carnal generation into account ("Who is my mother and who are my brothers?. Whoever does the will of my Father who is in heaven, he is my brother, my sister, and my mother" [Mt 12:48]), and since He does not exercise His liberty except by delivering it up to the will of His Father (Jn 6:38), religious life will accordingly be defined as a ca-nonically determined break (even if it is not always spir-itually accomplished), with the possessions of the world by poverty, with carnal generation and conjugal love by ~o P.G., v. 26, col. 865 A, a citation derived from the previously men-tioned unpublished work of Father Mogenet. On the Athanasian au-thenticity of the Vita Antonii, see Louis Bouyer, La vie du saint ~lntoine (Saint Wandrille: Editions de Fontenelle, 1950), pp. 15'-22. ~ Citations of the Rule of St. Benedict are made according to the text of Dom Philibert Schmitt. + Religious Lile VOLUME 25, 1966 Ousta~e Mar~eleg, Sd. REVIEW FOR RELIGIOUS chastity, with personal hegemony over self by obedience. This triple rupture defines, by way of three complemen-tary means, a unique and single preference which should e~]ectively animate the religious' entire being, And if man is, in effect, a relation to nature through possession, a re-lation to the other thr~ough love, and a relation to sell through liberty, then poverty, chastity, and obedience are the triple condition of one and the same preference: the preference for Christ over all the goods of the world', sac-rificed to Him who appears as the One Necessity, the pref-erence for Christ over carnal generation, and even more so over conjugal love, sacrificed to Him who appears as Love itself, the preference for Christ over our own indi-vidual liberty, sacrificed to Him who appears as the only Lord. Understood in this manner, religious !ire is the applica-tion of the call: "Come follow me," in which tradition has always seen the principle of life according to the coun-sels. Directed to the rich young man in Galilee (Mt 19:21), Jesus' personal summons is ceaselessly repeated by the Spirit in the ever present reign of the resurrected Christ: On the basis of a love for the Lord of glory alone, the Spirit founds the movement of grace that is religious life. As a way of life in keeping with the evangelical counsels and canonically defined within the Church, religious life is first of all the choice of an end and only secondly a sys-tem of means. It is a response which presupposes a call, a canonical institution commanded by a spiritual love.It becomes an institution only because it was first an inspira-tion; it becomes the letter of a rule only because it was first the spirit of the Gospel. And if it is true that the counsels themselves are still a letter when isolated from the Spirit from which they live,r2 it is also true that the letter of religious life takes form from the letter of the Gospel only by the charismatic mediation of the Holy Spirit Himself. Religious life assumes a bodily form only when the Spirit breathes into souls the soul of the Gospel. This soul is none other than the spiritual preference of Christ over all things in keeping with the words of St. Benedict cited above: "Put nothing before the love of Jesus,Christ." r~ By constructing this formula for his sons and for all of those who would hear the faithful echo of the Gospel through i(, St. Benedict initiated his followers into the well,founded hope of "eternal life," that is to say, of "the life lived forever with the Lord," the anticipation" 7a Dom Lafont gives strong insistence to this point in the work cited in footnote 7, pp. 170-83. ra On the centrality of Christ in the gospel message see de Grand-maison, Jesus Christ, v. 2 and v. 3, pp. 3-346; and R. Guardini, Das Wesen des Christentums (Sth ed.; W0rzburg: ~Werksbund-Verlag, 1958). of which is the proper mission of religious life in the Church. By this preferential love of Jesus Christ, religious life, far from living in isolation from the Church, enters, as does virginity, into her most profound being and shows itseff subject to her. 2. Religious Life's Dependence on the Church We are speaking here of the whole Church for the serv-ice of which religious life exists, as we shall see in the last section. But for the present we wish to consider in a gen-eral way the essential dependence of religious life on the hierarchy and on the Christian community itself. By first drawing attention to marriage and its dependence on the Church, we shall better understand the position of reli-gious life. A. The Church and the Christian Couple Many of the faithful are indignant (and some of them ventilate their dissatisfaction in the daily press) over the fact that the Church through her magisterium wishes to impose a conjugal ethic on them. Although there are sometimes unjustified clerical probings into the private lives of couples, this indiscretion is not the object of the litigation. The latter arises from the Church's right to is-sue obligatory laws in the conjugal order. Contraception is not the only sensitive area; problems of a similar na-ture cluster around the subject. We do not propose here to solve any of these problems but only to indicate the spirit with which the intervention of the Church in such matters is to be accepted. In so doing, we shall contribute to the understanding of the relations that exist between the Church and religious life. Christian marriage is the sign of the 'union of Christ and the Church. The spousal charity of Christ and the Church must consequently be reflected in marriage if it is to obtain the transparency of a sign. To avoid saying that Christ has not assumed flesh in its entirety, we must recognize that all flesh must bear the mark of Christ and exercise that paradoxical docility which the Spirit de-mands of it. Christian conjugal ethic is dominated by this end. It has no other reason for being than to assure to the human love of the partners that spiritual clarity befitting the sacramentality of their love. Christianity assumes re-sponsibility for the most authentic prescriptions of human ethics; but in making them both more urgent and more imprescriptible, it demonstrates the need for transparency which the sign should have and the latter's ability in Christ to follow Him. That is why no home can be more human or purer, more united or freer, more self-sac-rificing or happier, humbler and more transfigured, than the home in which the light of Christ shines and where 4- 4- 4- "Religious Life VOLUME 25, 1966 . Gustave Martelet, ~,. $~1. REVIEW FOR RELIGIOUS His flame burns. It is thu"s apparent ~hat the Church can never sacrifice the conjugal ethic since the human love of the baptized must reflect, even in the flesh, the sanctity which she represents. The objection of those Christians who maintain that the Church cannot pronounce on :subjects which Chris~t did not discuss is indeed fragile. Christ's sile,nce, while ap-parently impressive, is quite relativ6 when one reflects on the manner in which He spoke'of tl~e indissblubility of the conjugal bond (Mt 19:9) a~nd of foregoing the works of the flesh "in view of the kingdom of heaven" (Mt 19:22).' Even if Christ had~ not.spoken, one could not declare the Bride in.competent tq d~e~fine :t,he standards "of the Gyoom to those who represent the mystery itself. Christ. would have shown little respect for His Bride, in fact, He wohld have shown outright distrust for her and lack of faith in the:intuitions of which His Spirit is the .guarantee, if He had not endowed His Church with the. right and the duty "to.speak" in an area where the bridal mysyery which she lives directly orientates the spi.ritua! underst.a.ndin~ of the couple's love. Yet the Church's authority does not sup-plant Christ in His mystery. The 'former relies on the lat-ter; she thus rejoins the profound life of her children--a life which is sometimes resisted but never denied: The latter know that they will never truly communicate with Christ through their love if ~they reject the manner in which the Church forms and guides their consciences. B: The Church and P~eligious Life If she takes so much care with regard to the sacrament of marriage, the sign of her bridal mystery, the hierarchi- Cal Church watches nb less jealously over religious life: If in the free holiness of the married she wishes to see 'the bldssoming of an image of what they become in and by th~ sacrament, she cannot be disinterested in ~hose Who pretend not only to represent but to spiritually actualize the v.ery love. of the Bride as it is directed in its entirety toward the Groom. The Church's ~igilance over the sac-ramental ~ign of her nupti_als in marriage can only be re-doubledin the case of the spiritual~ fulfillment 9f thesd huptials in religious life. The lat~er trul)i exist~ in the .Chu.rch~.only when i.t is discerned; judged, a~proved, con-trolled, 'su~pb.r~ed, afid'criticized.'lS)i hier~irchical action, 1.oc.al" orsupr~me;, of which it ~an neither atiempt nor de-s~ re to be free. ¯ This essential function as judge" and. guardian is never brought t~o fulfillment not only because human weakness is forever prone to compromise :what gener'osity 'in th~ SpirivoHginal]y envisage~l and ~romised but a'l~o b~cause ~ov~'g" ingpi~a~ion Wtiic-l~ giv'e~"-'birfl~ ~0 ~eligioh~ life" ig never dulled and because from the flight to the desert to the ransom of captives, from the highest conte.mplation to the most obscure nursing service, from ancient Carm.el to. modern Nazareth, from the monastic 9rders to the secu-lar institutes, the Bride must al.ways discern the various ways" in which the Groom inspires her through her chil-dren. Let it suffice to state that religious life, charismati-cally given to the Church by Chrigt Himself, exists in the Church only as canonically submissive to her law. More-over, if this strict submission does not des.troy religious life but~ rather makes it flourish, the reason is that throUgh this submission religious life finds its own truth. Publicly "recognized" by the Church as a privileged "way of holi-ness, religious life understands itself as the flowering within the Church of the Bride's mystery of loving re-sponse to the Groom's love. Religious life's dependence on the mystery of the Church is not only hierarchical but is also connected with the entire Christian community. The evangelical coun-sels which mold religious life do not make the pi:eferen-tial love of Christ become a monopoly of the monastery. Every Christian--and, strictly speaking, every man--is called to this love; and the precepts of the Sermon on the Mount are directed to every member of die Church "as the norm for the moral conduct of the baptized." 74 While' it is true that as far as the manner of loving Chri~ alcove all things and of thereby entering into the love of God is concerned religious life represents a privileged state, still it is of absolute necessity for no one. Although pos-sessing a universal value of exemplarity, it is imposed only on some, and then by a determined vocation. Holiness is never automatically assured those who commit themselves to this way of the vows; and there is no doubt that many Christians remain more faithful to Christ in the world than certain religious do in ,their monasteries or convents. Hence, religious have no grounds for' Complacendy or for a disparaging attitude toward those who are not mem-bers of religious life. The person who becOmes a religious enters a state of life which he may be unworthy hence humility is necessary for him--but which of itself initiates him into a perfect love of Christ--hence depre-ciation by Christians of such a life is impossible. Religious life, then, does not exist in order to divide the Church b~ absUrd rivalries over the better and the less good but on!y in order .that, the sovereign love of "Christ may increase and'that the life of the vows may assume at the depths of it-self the evangelical traits of the Lord. Never regarding it-self as opposed or superior to anyone, religious life must always be at the service of all men by means of those who ~* Lafont, "$aintet~ du peuple de Dieu," p. 1~5. + + + Religious Life~ VOLUME 25, 1966 39 ÷ ÷ ÷ Gustave Martelet, REVIEW FOR RELIGIOUS attempt to live it out and who take care not to betray .its ideals. Such is the dependence of religious life on the Church for the service of which it is born and must perdure. It is judged by the. hierarchy with a view to benefiting the common spiritual good of the entire Church. Like con-jugal life (and because it refers to One and the same mys-tery but in a different way), religious life cannot destroy its dependence on the Church as a whole, whether it be a question of the hierarchy who judges it and supports it in its fundamental inspiration or whether it be a mat-ter of the faithful whom it should stimulate to the love of tile Lord and by whom it is itself stimulated: "God or-ganizes his holy ones for the work of the ministry in view of the building up the body of Christ, until we all attain (o the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ" (Eph 4:12-~). Hence, despite (or, more accurately, because of) its integration into the life of the Body, religious life retains an irreducible original-ity which we shall have occasion to discuss later. This originality, which integrates religious life into the Body while simultaneously differentiating it, does not suggest separation or exclusiveness. This is why its full canonical development does not prevent the possible renewal of forms which historically preceded it. C. Religious Life and Virginity or Consecrated Widowhood It is easy to understand why the order of virgins and widows was practically absorbed into that of nuns during the course of history. When reading the recommendations to virgins and consecrated widows made by St. Jerome, St. Ambrose, or St. Augustine,75 to limit our consideration to the western fathers, one receives the impression, con-firmed by history, that these women be.longed to a state of life in which equilibrium was maintained with diffi-culty. A certain kind of exterior protection was lacking to many of them, and thht "sweet odor of Christ" which initially stimnlated their resolutions sometimes evapo-rated in lamentable circumstances. By endowing Christian generosity and the desire to consecrate oneself to Christ with a defined monastic framework, religious life quite ¯ naturally almost completely absorbed the order of virgins and that of consecrated widows which were formerly overexposed to many dangers. Spiritual situations, which 75 For example, Cyprian, Liber de habitu virginum (P.L., v. 4, col. 439-62; Ambrose, De virginibus (P.L., v. 16, col. 187-232), De virgini-tare (ibid., col. 265-302); Augustine, De sancta virginitate, (P.L. v. 40, col. 412-28). On widowhood, see Ambrose, De viduis (P.L., v. 16, col. 233-62); Augustine, De bono viduitatis (P.L., v. 40, col. 4~II-50). were still unstable, thereby received a precise form. This was a good thing from one aspect, but frdm one aspect only. For a valuable diversity thus tended to disappear even though there do exist within the Church Christian individuals or groups who without becoming conventual religious consecrate their virginity or widowhood to the Lord. This non-conventual exercise of religious consecra-tion of self has regained favor in our day to an unusual degree. Many Christian women,TM desirous of living their bap-tismal regeneration in the form of absolute consecration to Christ, receive no call to abandon the world where family, children, profession, business, .and situation ex-pect and demand of them a daily, total devotedness. In the minds of these Christians the consecration of their vir-ginity or widowhood to Christ does not necessarily iden-tify itself with the practice of leading a religious life apart from the world's structures. Without criticizing those who follow a more classical road to perfection, they demand little more than the three vows of religious life to express their gift of self to the Lord. Their borrowings may also include certain organizational aspects of life and the tone of a definite spirituality, but they do not usually exceed these features. They desire to take religious life from its conventual conditions in order to implant it in the world --which that state had justifiably abandoned in the be-ginning. The reasons justifying this abandonment of the world and assuring to convent and cloister their incon-testable values (though these have not always been uncon-tested) thus permit the conception of new forms of reli-gious life. The spiritual break with the world which should always characterize religious life can operate in an entirely interior fashion without imposing a rupture that may be described as a sociological or, better still, a conventual one. On the contrary, the structures which are most typical of the world can become the condition of a highly intense though less apparent form of religious life. In all this the ideal of the secular institutes is recog-nized. The latter represent one of the most original ex-pressions of religious life in the Church today.77 Duly 76 Cardinal L~ger reminded the Council of this fact. He also in-sisted on the fact that there should not be too rapid an identification of consecrated virginity with religious life: there are persons who de-sire the first but who perhaps are incapable of the second (D.C., v. 60 [1963], col. 1593). This was doubtless the meaning also of the re-marks of Bishop Huyghe (D.C., v. 60 [1963], col. 1594). r~ For an overall view of the matter see Jean Beyer, Les instituts s~culiers (Bruges: Descl~e de Brouwer, 1954). Consult also the same author's "La vocation s~culi~re," Nouvelle revue th~ologique, v. 86 (1964), pp. 135-57, where complementary data are given On the situ-ation of secular institutes at the present time. On Father Beyer's book see the remarks of Father Carpentier, "Les instituts s~culiers," Nou- 4. 4" Religious Li]e VOLUME 25, 1966 41 encouraged by Roman authority,rs this new state is em-barking, it is our belief, upon other realizations which it virtually contains and which go back to ancient formulas whose significance is by no means exhausted. The term "secular institutes" designates greatly differ-ent kinds of groups.79 Besides such institutes as Opus Dei which has the attractiveness of large-scale dimensions, there are other groupings whose aims and methods are more modest. The members ofthese latter groups think less in terms of vast, extensive actions than in those of an unreserved gift of self to the Lord; their way of life calls to mind more the reed than the oak. Since the end pur-sued in these groupings is less the secularization of reli-gious life than the consecration of profane existence, many specifications of religious life which are and no doubt should be characteristic of secular institutes appear less necessary to these groups. Thus, in the absence of common life, the observance of obedience and poverty is difficult of realization. Furthermore, obedience and pov-erty, even when maintained for good reasons, would imply in these groups a dependence and control which are not indispensable for the spiritual ends envisaged by the members of these groupings. Accordingly, the different positio.n taken up with regard to certain modalities of the religious life formally considered does not arise from a weaker desire for Christian perfection nor from an initial lukewarmness; it is rather the result of a different inspi-ration. It is not a question of criticizing the values of re-ligious life or of protesting the help to be found in reli-gious life, whether conventual or secularized; it is rather a matter of consecrating virginity or widowhood to the Lord while allowing freedom from many determinations which this consecration has assumed within the frame-work of religious life properly so-called ~and which con-tinue to characterize--legitimately so--secular institutes. The desire to return to formulas less rigid even than those of these institutes is the desire (and it is not necessarily chimerical) to return to the ancient formulas of conse-crated virginity and widowhood. Gustave Martelet, REVIEW FOR RELIGIOUS velle revue thdologique, v. 77 (1955), pp. 408-12. And see the more re-cent remarks of Karl Rahner who clearly shows that members of secular institutes are, in the Church, genuinely religious even though in and for the world they are lay persons (Theology Ior Renewal [New York: Sheed and Ward, 1964], pp. 147-83). ~s The two fundamental documents are those of Pius XII: Provida Mater of February 2, 1947, and Primo [eliciter of March 12, 1948; English translations in T. Lincoln Bouscaren, S.J., and James I. O'Connor, s.J., The Canon Law Digest Ior Religious, v. 1 (Milwaukee: Bruce, 1964), pp. 143-55 and 157-61. ~ At the end of Father Beyer's book on secular institutes will be found a list of fifty-eight existing groups with a brief description of each. We have already mentioned the weaknesses shown in the past by this way of life, weaknesses.that necessitate a real sense of prudence in this matter. But the present sit-uation is not entirely the same as that of past ages. Reli-gious life has benefited from centuries of experience; it exercises a decisive influence on the effort of every Chris-tian to reach perfection. Accordingly, what in past ages religious life would have reduced to itself, it can now re-frain from absorbing, allow to grow, and even protect in its own way. In this way virginity and consecrated widow-hood could regain their own particular status outside of conventual or secularized religious life and beyond that life Of the baptized that retains all legitimate Christian rights with regard to marriage. Being canonicaIly more supple than any known form of religious life and at the same time having the spiritual seriousness of a complete giving of self to the Lord in the Spirit of the gospel, con-secrated virginity and widowhood would then represent in our world a way of pertaining to the Lord to which Christians, not well adapted for religious life, could feel themselves called in order to live an intense life centered on Christ and the gospel and based on a total consecra-tion of self which spiritually transforms one's life without modifying it socially. A similar procedure which could revive in the twen-tieth century one of the most venerable but also most threatened institutions of Christian spirituality would suppose a profound renewal of schools of spirituality gathered around the great orders, both monastic and apos-tolic. By remaining or becoming centers of a profound religious spirit aiad by renouncing any control which would in any way limit the freedom of action of the men and women who seek a support that is purely spiritual, religious orders could provide an enormous service to Christian women, to speak only of them, by offering them a permanent and profound consecration of self to Christ in the world without entering the religious life in the proper sense of the word. For the sake of concretizing the matter, is it necessary to say that the matter discussed here is that of a profound renewal of third orders and of "third congregations"? Yes, if one wishes to put it that way; but the renewalmust be a radical one permitting the spiritual training that is given to take complete account of modern conditions of life; furthermore, the spiritual heritage drawn upon must provide souls with a truly profound in-troduction both to the Lord to whom they consecrate themselves and to the world for the benfit of which Christ frees them. Although these possibilties are offered only as sugges-tions, still the preceding considerations concerning simi-larities and differences between consecrated virginity and Religious Liye VOLUME 25, 1966 43 ~ustcwe Martele~ S.I. REVIEW FOR RELIGIOUS religious life supply a foundation for them. Forms of con-secration to Christ are of an infinite diversity within the Church. Some of them are completely new; others reclaim ancient practices and endow them with :a new spirit. It is to the latter type ~hat adaptation of secular institute formulas for the purpose of consecrated virginity and widowhood is related. In this the approbation of the Church will be necessary; but so also will be the inspira-tion of the Holy Spirit whose preeminent role at the very base of religious life must now be explicitly considered. VI. LOVE OF CHRIST AND THE MYSTERY OF THE SPIRIT The role of the Spirit is irreplaceable in acquiring the love and knowledge of Christ: "No one can say: 'Jesus is Lord' except by the action of the Holy Spirit" (1 Cot 12:3). In order to understand the true sources of religious life in the Church, it is therefore necessary to speak first of the Spirit as the revealer of Christ. The point is an es-sential one in Scripture. After Pentecost, when St. Peter announced the identity .of Jesus for the first time in Jeru-salem, he cried: "Let all the house of Israel, therefore, know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified" (Acts 2:36). But before reaching this conclusion, St. Peter had already ex-plained: "This Jesus God raised up, and of that we all are witnesses. Being therefore exalted at the right hand of God, and having received from the Father the promise o[ the Holy Spirit, he has poured out this which you see and hear" (Acts 2:32-3). It is thus the effusion of'the Spirit by Christ which reveals His own glorification and which even constitutes it in a certain way. Jesus is riot the Lord with-out being, in keeping with this title, the One who gives us the Spirit. The Son's glorification by the Father in the Resurrection and His dispatch of the Spirit from the Father are two aspects of the mystery that are rigorously correlative as the Gospel explicitly proclaims: "Neverthe-less, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Counselor will not come to you; but if I go, I will send him to you" (Jn 16:7). And similarly: "But when the Counselor comes whom I shall send you from the Father, the Spirit of truth who pro-ceeds from the Father, he will bear witness to me" (Jn 15:26). o The dissensions raised by these texts--and others to ¯ which we shall refer later--is well known. The Orthodox interpret them as a guarantee of the complete dependence of the Son and the Spirit in regard to the Father, while we see in them the acknowledgement of the equality which the Son receives from the Father with regard to the eternal procession of the Spirit. It is the Filioque quarrel on which we shall not delay,s° We have mentioned the matter, however, since it is not without pertinence, usu-ally unperceived, to our subject. For while insisting more than our Orthodox brothers on the eternal role of the Son in the procession of the Spirit, we mugt not fail to remember the complementary role of the Spirit in refer-ence to the Son. The point is as vital to the theology of the processions as it is to the economy of the missions,sl And in fact, if it is true that the spiration of the Spirit cannot be understood without relating it to the Son in eternity since the ~piration is nothing else then the act by which the Spirit owes to the Father and to the Son His eternal existence as a divine Person, it is also true that we risk overlooking the light which the existence of the Spirit sheds in its turn on that of the two other Persons. For the Father would not be the Father of such a Son, who is con-substantial, that is, equal in nature to His Father, and the Son would not be the Son of such a Father, capable of communicating His own undivided divinity to His Son, if the One and the Other were not associated "spirators" of the Spirit. It is because the trinitarian life reaches completion in the procession of the Spirit that it can also begin in and by the generation of the Son. The entire mystery of the Father and the Son is found in that of the Spirit who results from their love and who is their very love, the eternal sign of what can be called His transcend-ent possibility. The trinitarian mystery is really conceiv-able only because it is the mystery of a God "who is Spirit" (Jn 4:24). For a better understanding of the trini-tarian mystery, it is not sufficient to say that the Son re-ceives from the Father the power to spir~ite the Spirit un-less one immediately adds that the Spirit, spirated by the Father and by the Son acting in common, is also the meas-ure and the sign of the unfathomable mystery which en-velops both and to which initiation would be impossible unless the Spirit Himseff were given us. It was to arrive at this truth that we took the preceding detour through trinitarian theology, for we could not truly know the Son and through Him the Father, in the revealing economy of the Incarnation and of the Church, unless the Spirit played His irreplaceable role of revealer and witness of Christ for us. It is this central point of view which we shall now attempt to illuminate. 1. The Mystery o[ the Spirit in His Relation to Christ + ÷ A. Necessity of the Spirit in Understanding Christ The temptation to believe that Christ could be reduced to purely human dimensions is not a chimerical one. "Is See Appendix A. See Appendix B. Religious Lile VOLUME 25, 1966 ÷ Gustave Martelet, . $.1o REVIEW FOR RELIGIOUS he not Jesus, son of Joseph, whose father find mother we know?" the Jews asked (Jn 6:42). And it is true that Hi~ human accessibility enters into Hisl role of Mediator. "That which we have heard,, which we have seen wi~h "our eyes, which we have looked upon and to~tched with our hands, concerning the word of life, we announce to you" (1 Jn 1:1-2). It is in this way that Jesus reveals to man "what noeye has seen nor ear heard, nor the heart of man conceived--what God hhs prepared for those who,,love him" (1 Cot 2:9 citing Is 64:3). This human accessibility o'f Christ, and through Him of the Father, is the very con-dition of revelation and is in a way identified with it. Not only did Jesus say: "No one comes to the Father except by me" (Jn 14:6); but He made the even more radical statement: ".Philip, who has seen me has seen the Father" (Jn 14:9). Hence,.it is evident that God's revelation in Christ .supposes the humanity of the Son who through that humanity takes on our own. But His humanity is precisely the humanity of the Son; accordingly, one does not enter the trinitarian mystery through it without hav-ing been introduced into it by the Father. "No one comes to me," said Jesus to the Jews, "unless the Father draws him" (Jn 6:44). And to Peter who had just recggnized and confessed Him as "the Christ, the son of the living God," Jesus declared: "Blessed are you, Simon Bar-Jona! For flesh and blood have not revealed this to you but my Father who is in heaven" (Mt 16:17). It is "not of flesh and blood" but of the Father in the gift which He makes us of the Spirit. Jesus' words concerning the Paraclete in St. John have the same meaning. It is good that Jesus departs in order that the Spirit may come making it truly possible to know Jesus: "These things I have spoken to you, while I am still with you. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you" (Jn 14:25-6). And Jesus also said: "I have yet many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things' that are to come. He will glorify me, for he will take what is mine and declhre it to you" (Jn 16: i2-4). Without the Spirit Christ will always remain for us in the order of "the flesh" which Jesus said "avails nothing" (Jn 6:63). In his turn, St. Paul affirms: "Even though we have known Christ according to the flesh, at present we no longer know him in this way" (2 Cor 5:16) but only ac-cording to the "new creation" (2 Cor 5:17) which is the work of the Spirit. And the Apostle tells ns in the Letter to Titus: "And when the goodness and loving kin~dness of God our Savior appeared, he saved us, not because of deeds done by' us in icighteousness but in virtue of his own mercy, by the washing of regeneration and by the re-newal in the Holy Spirit which he poured out upon us through Jesus Christ our Savior so that we might be jus-tified by his grace and become heirs in hope of eternal li~e" (3:4-7). Similarly, in the Letter to the Galatian's: "BUt when the time had fully come, God sent forth his Son~. so that we might receive, adoption as sons. And because' you are sons, God has sent the Spirit of his Son into your hearts, crying 'Abbal Father!' So through God y0u"are no longer a slave but a son, and if a son then an heir" (Gal 4:4-6). It is, then, through the Spirit that the Father attracts us, beyond the ways of flesh and blood, to the very knowledge of the Son, just as one must be re-born by the power of the Spirit (Jn 3:5) if Christ is to in-troduce us into His otherwise impenetrable kingdom. Since such is the case, the truth of Christ, though at-tested by history, is not naturally accessible as a simple fact of our experience. It depends on testimony from above which does not destroy our intelligence but trans-forms it by giving it n