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Frozen butterbeer isbest, but had much brainfreeze.This week, I got to go back!!!  I hadn't been to Disney World and Universal Florida since 2012 (when we went south to both sell the house in Montreal and celebrate the new job).  This time, instead of Mrs. Spew and Future Hollywood Executive Assistant Spew, I went with my brother and my cousin's family.  At a family occasion last year, I learned that my Floridian cousin and his wife don't like to do the most thrilling rides, leaving their kids frustrated during their visits.  So, I made an unbreakable vow the next time they went to Universal, I would join them.  My brother agreed to crash the party AND wanted us to do Disney World ahead of the U visit, as we had long wanted to do the super-expensive Star Wars experience ... that no longer exists.  We had a blast.  So, I thought I would share some intel and also rank the rides.First, we learned that to have the best time requires spending even more money.  Yep, the tickets are expensive enough, but to spend less time waiting and more time enjoying, well, more money, more money, more money.  For Disney, we were staying off of the property, so this meant paying more money for parking--preferred parking put one much closer and also got one out of a bit of traffic.  We didn't do this and didn't really need to do this for Hollywood Studio, but did payoff for Magic Kingdom and Animal Kingdom.  We did Epcot on the MK day by taking a monorail to the monorail station and then over to Epcot.  Genie plus, which costs money, allows one to reserve a spot on some rides for later in the day--it requires some strategery to make this work best as you can only set one reservation at a time until some time passes or until you do that ride.  Virtual waiting is still waiting but more pleasant.  Lightning lanes are for some rides--you actually pay additional money to get onto that ride for a specific slot.  It has limited utility as they fill up quickly plus see the next paragraph.  For Universal, we stayed at a Universal hotel, which cost more but came with an unlimited express pass, which allowed us to go through the fast lane at most (not all) rides.Second, the parks lie a bit.  For the lightning lanes at Disney, for instance, if you are off property, you can't sign up until after the first hour or two of the morning, which means that those who are staying on property can sign up ahead of you, which means you might not have a slot available for you until late in the day.  We didn't do Avatar (more below) because the first slot was around 5:30, and we had plans to leave the park by then.  For Universal, we were told that the park would open up an hour early for those staying at the hotels onsite, but what we didn't know was that meant only one half of universal (the Isles of Adventure side) and only three rides would be open for that first hour--Hagrid, Velocicoaster, and Hogwarts Forbidden Journey.  Roughly 90% of those coming in early went to the first ride, which quickly meant significant waits.  Uncool--that they funneled all the early people to those rides.   Third, discretion is the better part of amusement park enjoyment.  We had no kids with us for the Disney days so we could avoid rides that weren't really in our win-set.  We were looking for the more thrilling rides, so we could do each of the Disney parks in half a day, more or less. We stayed longer at Hollywood Studios because I had made a reservation three months earlier (which is what one needs to do) to get a couple of spots at Oga's Cantina at the Star Wars part of HS.  I figured I wouldn't want to drink some funky alien cocktails earlier in the day (Narrator: sure you would).  So, we stayed there longer than we needed. That was ok, because the lines at Star Tours were short, and each ride is different (more below).  Anyhow, we got through each park quickly by avoiding stuff that didn't interest us and not getting too committed to incredibly long waits when Genie+, Lightning Lanes, Express Pass wouldn't help.  Fourth, some advance planning does help. Specifically food reservations.  We made some reservations at the parks and associated places (Disney Springs) and mostly found excellent food.  I also learned of First Watch, which is an excellent breakfast chain that has food for those seeking healthy fare and for the stuff I like.  Oga's Cantina was not as special as we thought--no mid-drink brawls with folks losing their arms and no alien adventures, but the drinks were excellent and the bartender was great.  Next time I do Disney (CA or FL), I will again make reservations for Oga's, just earlier in the day.Indeed, one consistency across the two parks--the crew/casts were terrific.  We met a lot of very friendly, patient, often silly folks working the various places (DeSantis is an idiot as damn these places employ a lot of people).  The people at these parks elevated the experience.  And, yeah, it not being summer helped a lot. Another is that each park had plenty of rides with taped appearances by the characters, and I was kind of surprised to see how they got damn near everybody.  I asked my daughter about this--of course, each actor gets paid for their labor--but I wondered if they are required by their big movie deals to do this stuff.  We did bump into one set of rude employees--First Order folks who stayed in character.  Not just at Rise of Resistance but also patrolling the Star Wars land at Hollywood Studies.  My brother almost got sliced in half by Kylo Ren.  Gary Oldman?Speaking of people, the other attendees were pretty great as well.  Folks were friendly and very much engaged in having a great time.  I especially loved the herds of HP cosplayers who looked terrific. I swear I thought I saw Gary Oldman as Sirius Black, the Trelawneys and Umbridges were fantastic (see more below), and yes, the cosplayers ranged in age with many older ones.  While JKR has done much to taint the Potter legacy, the love and the silliness the fans have for that universe and for its characters made me feel less bad about having some of my money end up in the hands of JKR.  I will have to write a separate post about that aspect--what HP means in a world where the author spews out hate.  On the bright side, I saw more than a few gay couples at both parks, so the places are still welcoming even if the governor and the author are awful.  Both places had very diverse audiences--lots of different languages, people from all over.    For the rankings below, my prejudices/guidelines is that I want to be thrilled and amused so more points for fast/swerving/looping/silly.   DisneyGuardians of Galaxy (Epcot): basically space mountain with cars that can move and turn, great soundtrack. Not as funny as GoG tower of terror at Disneyland, but just a great rideTron (MK): Awkward seat as you "ride" a cycle but heaps of fun. Needs to integrate throwing disks.Star Tours (Hollywood): The oldest of these rides.  Each ride is different as they have something like 66 combinations.  Each ride is physically the same--the car goes up, down, tilts, etc--but the screen stuff changes with each ride visiting two planets/experiences in the SW universe.  In our five rides, we got a couple of repeats--we went to Hoth twice in our first two rides, for instance, but we got five different combos.  We saw scenes from all nine of the movies except Attack of the Clones and, yes, Star Wars.  They had plenty of stuff from the prequels and the sequels.  The second scene would be introduced by a different character talking about new coordinates to get our spy to the right place--we saw young Leia twice (her intro led to the same place), older Lando, Yoda, and one more.  We kept going back as the ride was fun and different each time, and the lines were short.  Everest (Animal Kingdom): a fun coaster ride through a mountain that gets interrupted by a Yeti, which meant for some backwards and some drops.  No loops but a thrilling ride.Space Mountain (MK): an oldie but a goodie--a fast coaster in the dark. Captured by the First Order!Rise of the Resistance (HS): somewhat overrated.  It had the longest lines.  I was determined to do it since it was broken (it breaks often) when we tried to do it at Disneyland.  It is a two stage ride--there is a Star Tours like shuttle that gets seized by the First Order.  Then you exit that and are surrounded by tons of Storm Troopers (not living ones, just statues, but scary and incredibly lifelike).  The heart of the ride has us escaping from the bad guys, so we are getting shot at while our driverless car spins and moves all over the place.  It was fun and cool, but not the best ride at the place (a common theme)Kilimanjaro Safari (Animal): a truck took us deeper into Animal Kingdom so we were driven around a bunch of animals--pretty close to some giraffes, and right up to a rhino that blocked our path.  It was really quite cool.Fast track (Epcot): pretty fast--"testing" a new specification.  My brother liked this more than I did, but it was a lot of fun.  Not much surrounding humor or whatever--but a good ride. Smuggler's Run (HS): I had done this before at Disneyland--you get to either help pilot the Falcon, serve as engineer, or shoot at stuff.  It is like being in the cockpit of the Star Tours with some illusion of control.  Tis a fun ride but you can't see that much from the back and hitting the buttons distracts a bit.Dinosaur (Animal): One rides a vehicle in the past to steal a dinosaur for a mad scientist.  Why does it have to be timed to be seconds before the asteroid that extinguishes the dinosaurs hits?  No idea.  Fun but not as thrilling as the rides above Buzz Light Year Ranger Spin (MK).  You sit and one person spins the ride while both shoot to kill aliens. Soaring (Epcot): riding a glider over California.  Fun but pretty calming Excellent shows: Disney Pixar shorts at MK, Indiana Jones Stunt Show at HS.  The three shorts were terrific even as I was ready to dislike the Mickey one.  The Pixar was very pixar-esque.  All three were just great short movies and a welcome rest of the sore feet (my brother's step count was mostly in the high 20,000's).  The Indy show was great--heaps of Indy goodness and much Marion spunkiness.  I love the mini-plane they used" Overrated:  Haunted Mansion and the Navi river ride were slow, boring, and wildly overrated.  I would not do either of these again.Some rides were closed, and some were simply too difficult to line up.  We were not willing to wait 2-3 hours for a ride.  The former were Aerosmith Roller Coaster and Remy's Ratatouille Adventure.  The latter were: Avatar,  Remy's Ratatouille Adventure Universal: No wonderthe raptors wereso angryVelociCoaster (Isle of Adventure): simply the best roller-coaster I have been on.  Fast and twisty from the start, good loops, plunges and swings while approaching the water. At one point, it starts to tilt left but then spins right.  Just a very thrilling ride.Hulk (IofA): similar to VC but not quite as twisty or fast.  Very good loops and twists.Spider-man (IofA): 4D ride--3D spidey lands on your car, shaking it and then shaking it again as he leaps off.  Has a great sense of humor, the pumpkin bombs from the Hobgoblin bring real heat.  Only regret is that it is generic versions, not the Molina Dr. Ock or the Jimmie Fox Electro and so forth.  This ride has been around a long time, but it still works really well.  The Transformers ride is newer but pales in comparison in a big, big way.  Why? Story and character matter (see the above Star Tours).   Gringotts (UniFlorida):  I have been waiting a long time for this as we imagined this ride when we visited 12 years ago--when the park only had rides that built on the first four books/movies.  They did a very nice job of realizing the Gringotts breakout scene.  The cart was fast and spinny but not too scary for my youngest relative.  It had a bit more juice than the most similar Forbidden Journey. Oh and a nice job with the dragon.Forbidden Journey (IofA): like Gringotts, a 3D adventure, this one giving you the feeling of flying a broom through the grounds of Hogwarts.  I did yell Expecto Patronum when the Dementers appeared, but, of course, I didn't have my wand as they made us put all of our loose stuff in lockers (a recurring theme).  Simpsons (UF): Remains a great combo of silly and thrill.  The entire
ride makes fun of the amusement park experience, which makes it even
better.Revenge of the Mummy (UF): another 4Dish ride with lots of ups, downs, and all the rest as we are chased by scrabs and mummies.  Dr Doom's Fearfall (IofA): old ride, slung up, drop down.  Very basic, still works, and good views.Hagrid (IofA): So hard to get on this ride as it is very popular.  But it is not that special.  It is cool that the two riders, one on the motorcycle, one in the side car, have somewhat different experiences, but, otherwise, it is a fine roller-coaster. Men in Black (UF): It is fine, but not that memorable.Race thru NY with Jimmy Fallon  (UF): You are in a car racing thru NY with Fallon.  It is a fun ride, but nothing special.Minions (UF): I did both Minions rides with my younger relative (what is the daughter of a cousin anyway?).  One involved shooting from a standing position that moved along a conveyor built and was hard on the hands--the kid beat us all.  The other ride? I am having a hard time remembering.  Not a good sign.Hogwarts Express: Goes back and forth between the two HP sections--Hogsmeade and Diagon Alley.  Useful for getting between the two parks and amazing design of the scenery.  Not thrilling but a great realization of a key scene in pretty much every book except the last.  Oh, and going to Hogsmeade has different stuff happening along the way than going in the other direction.Fast and Furious/Skull Island: Both are ok, nothing special, basically versions of each other.Transformers: Supposed to be the equivalent of the Spidey ride, but just too loud, too many robots I can't keep straight.  I get it, the bad guy wants the All Spark. Didn't do Rip It Rocket as it was only open for a little while on the second day and we missed our shot.  River Adventure was also out for the count.  We weren't in it to get wet, so not a huge loss. That Star Tours is old and rocks and Transformers is new and doesn't speaks to the importance of story, dialogue,
characters, not just whether the thing one is in goes up and down a
lot.  So, my bias is towards the HP and Marvel stuff, why the Simpsons
is still deceptively one of the best rides, and why I don't are much for
the newer stuff--their IP is just not thrilling to me.Oh, and if I had to combine my rankings to produce a top five:Guardians of the GalaxyVelocicoasterHulkSpidey Tron One quibble with Universal--they seem to have the rights to Back to the
Future, but other than some merch, one Dolorean, and Doc Brown, they
don't really do anything with it.  It is begging to be used in a ride
and then some.  Given that they still have a lame section that might be
under renovation for some kind of Greece/Atlantis thing that my family
scoffed at 12 years ago and wondered if it would be the site of expanded
HP, it seems obvious that BTTF should get some love and space.  But as Doc Brown would say, the future hasn't been written yet.And, yes, you can meet your heroes.  Mando was super friendly, and Grogu cooed cutely.Spidey was very much a friendly neighborhood hero.  I got to chat with him before we took a picture, and he was super nice.  I misheard the woman at the checkout register, sounded like she said she was his girlfriend.  When I asked, she said "I wish." I suggested that his girlfriends often have much drama and trauma in their lives, and she acknowledged that is a good point. Green eggs and ham was not the best meal I had, but the one that I just had to eat.  It was pretty good.Finally, here's a few shots of various HP cosplayers.  As I mentioned, I am far more ambivalent about HP thanks to JKR's hateful stuff of the past several years.  Sure, the representation in the books was not good, and the goblins were always a wee bit anti-semitic.  But the heart of the books focused on love and tolerance.  And I could not help but see how many people seemed to get that as they not only wore their cosplay stuff with great panache, but as you can see from the pics, there was so much camaraderie and, yes, love.Snape and Fleur--not the usual pairingI wish I had taken a picture when I was closer to this herd of cosplayers who gathered in a UF park

The premise of this thesis holds that the organization of science is distributed in nature. That is, science takes place all over the world and within different spheres of society. Within the literature, the distributed organization of science is characterized in different ways. While some focus primarily on the substantive aspects of science such as the increasing importance of interdisciplinarity, others emphasize processes of de-institutionalization as seen in the cooperation between companies, universities and government agencies. Other contributions combine several aspects of science and as such for example speak of both the social and intellectual organization of science. More in general, then, the distributed organization of science can be characterized along different dimensions. The aim of this thesis is to provide insight into the nature and consequences of a distributed organization of science. We take the distinction between Mode 1 and Mode 2 knowledge production as a starting point to describe the distributed organization of science. Mode 1 knowledge production conforms in many respects to the traditional image of scientific knowledge production that takes place primarily within the university; under Mode 1 knowledge production science takes place within strongly defined disciplines and focuses on the fundamental comprehension of natural and social phenomena. In contrast, the idea of Mode 2 knowledge production is characterized by its heterogeneity along all dimensions. That is, besides universities, actors from industry and government are also involved in science; science takes place across disciplines rather than within disciplines only; and under Mode 2 knowledge production science involves not only a quest for fundamental laws and regularities, but has a clear public interest. Despite, or perhaps because of its rich description of science, the distinction between Mode 1 and Mode 2 knowledge production is much criticized. This criticism can be summarized in terms of three main points. First, the notion of Mode 2 knowledge production is conceptually vague. For example, it is unclear what exactly is meant by the notion of transdisciplinarity. Second, the empirical validity of claims on the emergence, prevalence, and persistence of Mode 2 knowledge production is debatable. Although at the project level there is evidence on an increase in the diversity of actors involved in science, it is unclear to what extent this also holds at the level of science systems at large. Finally, it is unclear to what extent Mode 2 knowledge production should be interpreted as a positive phenomenon in a normative sense. The normative implications of the idea of Mode 2 knowledge production have at least two sides. On the one hand the question arises to what extent and how diversity in the organization of distributed science indeed leads to more relevant knowledge. On the other hand, it could also be asked to what extent a development of science towards Mode 2 would prejudice the public interest of scientific knowledge. Within this thesis, the criticisms of the notion of Mode 2 knowledge production are picked up. As such, this thesis addresses (i) an analytical approach to the notion of Mode 2 knowledge production, (ii) the empirical validity of the notion of Mode 2 knowledge production, (iii) the establishment of relevance in a distributed organization of science, and (iv) the normative implications of Mode 2 knowledge production. To strengthen our arguments empirically, we use the case of diabetes medicine. Diabetes medicine is an interesting case for at least three reasons. First, diabetes is a socially relevant problem in the sense that a large group of people around the world are faced with this disease. Consequently, research on diabetes is also widespread. Second, diabetes constitutes a complex disease involving interacting factors such as genetics, lifestyle, and the environment. However, not only are the aspects involved in the constitution of this disease varied, as a consequence so are the people and organizations occupying themselves with finding solutions to this problem. What medical professionals call translational medicine seems to be especially accurate for diabetes, that is, as a description of medical science that concerns itself with diabetes duly takes into account the whole process from the laboratory bench to the patient bedside involving different actors. As such, the nature of diabetes as a scientific problem is immediately enmeshed with societal undertones whose provision of solutions is expected to be organized along various modes. Hence, we expect the organization of diabetes medicine to be characterized by Mode 2 rather than Mode 1 knowledge production. The patterns of a distributed organization of science are addressed empirically using bibliometric data. The choice for a quantitative approach in our empirical research is pragmatic; bibliometrics allows me to address the science system on a large (i.e. global) scale. More fundamentally, we take the scientific publication as a useful starting point to assess science. Here we make a distinction between research and science. Whereas research is about local knowledge production practices, science is first and foremost about the transformation of knowledge towards universal acceptance. As such, the scientific publication is taken as a first and necessary step towards the certification of knowledge as scientific. It follows that the organizational aspects of science that are displayed on the scientific publication such as authorships, affiliations and references provide an input to investigate the patterns underlying the distributed organization of science. Chapter 1 provides a first outline of an analytical approach to Mode 2 knowledge production. To substantiate the notion of Mode 2 knowledge production analytically we distinguish and define five forms of heterogeneity. First, institutional heterogeneity refers to the different value orientations and norms the different actors involved in science adhere to. Second, organizational heterogeneity refers to the different organizations involved in science. Third, geographical heterogeneity refers to science taking place in different countries, regions and cities. Fourth, cognitive heterogeneity refers to the various disciplinary backgrounds of actors. Finally, social heterogeneity refers to the different communities in which actors are active. While some descriptions of science focus on only one dimension of heterogeneity in the distributed organization of science, the notion of Mode 2 knowledge production provides a description of science along all of these five dimensions. The great advantage of studying science along these five dimensions is that we can now analytically address the distributed organization of science along multiple dimensions simultaneously. Then, chapter 2 provides an overview of the recent empirical literature on the distributed organization of science. Of central concern here is the relationship between proximity on the one hand and impact and collaboration on the other hand. At the relational level, the concept of proximity is taken as the counterpart of the concept of heterogeneity. That is to say, where cooperation takes place between operators who are in close proximity to each other, the relationships between these actors are described as homogenous rather than heterogeneous. The main conclusion of this literature review holds that most studies that examine the role of proximity in collaborative science look only at a limited number of proximity dimensions. It follows that to gain a complete understanding of the distributed organization of science we need to include multiple proximity dimensions simultaneously. Chapter 3 forms the prelude to the study of collaboration patterns between organizations in chapter 4. To come to such an analysis, first the idea of 'the organization' is discussed in chapter 3. While in quantitative science studies the nature of the organization is assumed to be unproblematic, within discussions of Mode 2 knowledge production precisely the opposite is true. That is, within the notion of Mode 2 knowledge production, the boundaries between, say, the university and the commercial enterprise have faded. As such, the organization is not an unambiguous unit of analysis in quantitative science studies. However, this does not mean that the organization cannot be used to study science at a higher level of aggregation. Rather, in taking the organization as the basic unit of analysis in quantitative science studies choices must be made in conceptualizing the organization in the first place. These choices are not completely value-free, but must be viewed in light of the research in which the organization as the unit of analysis is used. On the basis of various organization theories, chapter 3 shows how the organization can be conceptualized along several dimensions. Given our conceptualization of the organization that we proposed in chapter 3, chapter 4 analyzes collaboration patterns between organizations. Whereas in the literature on Mode 2 knowledge production the diversity of backgrounds of scientific actors is taken to form no obstacle for collaboration to take place, within the literature on proximity and innovation emphasis is put on the role of proximity in facilitating collaborative innovation. The latter does not mean that proximity needs to play a role along all five dimensions. On the contrary, there may be substitution between different forms of proximity. As such, differences may exist among science systems in how various proximity dimensions shape collaboration between organizations therein. Chapter 4 examines (i) to what extent proximity in all five dimensions plays a role in scientific collaboration in the field of type 2 diabetes and (ii) to what extent the European science system differs from the North American system of science in terms of the comparative importance of the five proximity dimensions. Regarding the role of proximity in scientific collaboration, the main conclusion of this chapter holds that in general all proximity dimensions play their role in shaping collaboration between organizations. In particular, geographical proximity plays an important role in scientific collaboration which suggests that a regional or national focus in the study of science and innovation systems is legitimate. On the other hand, the focus on a "Triple Helix" of university-industry-government relations is no less legitimate because of the relative importance of this type of collaboration, both in North America and in Europe. Regarding the comparison between the European and North American science system, a difference is observed in the role of geographical, social and organizational proximity in shaping scientific collaboration. Where geographical proximity plays a larger role within the European science system, social and organizational proximity play a larger role within the North American science system. The relative importance of geographical proximity within the European science system can be traced to the greater differences in terms of language and culture in Europe. On the other hand the relative importance of organizational and social proximity in North America suggests a more hierarchical system there. It is notable that with regard to the role of institutional proximity the two science systems do not differ. In other words, the attention paid in policy discussions to a relative absence of relationships between academic and non-academic actors in Europe as compared to North America is not justified. The last three chapters of this thesis discuss the implications of a distributed organization of science. First, chapter 5 addresses the citation as a measure of scientific (Mode 1) impact. Within science studies the citation is a contested measure of scientific impact. While some take little issue in using citation indicators, others completely dispense with the use of citation analysis as a tool for scientific evaluation. In order to get out of this impasse we turn to information science studies (in particular, "information retrieval" studies), in which the concept of relevance is important. Parallel to the debate on citation theories, where a distinction is made between a Mertonian perspective on citation as value and a rhetorical perspective on citation as personal, within the information science literature a distinction is made between relevance as system-oriented and relevance as user-oriented. Recently, however, a third perspective on relevance emerged within the information retrieval literature. This socio-cognitive perspective on relevance connects the system approach to the user approach on relevance by paying explicit attention to the context in which relevance is established. On the basis of this socio-cognitive perspective on relevance, we develop a supplement to existing citation theories on the basis of the notion of social embeddedness. The most important conclusion is that, on the basis of the concept of social embeddedness, the two opposite perspectives on citation can be connected. In all we argue that, in the context of Mode 1 knowledge production, the establishment of scientific relevance is contingent upon the structure of social networks and the position of scientists therein. Chapter 6 addresses the role of heterogeneity in relation to the societal relevance (Mode 2 impact) of science. Again we use the case of science in the field of type 2 diabetes. As in Chapter 4, we operationalize the distributed organization of science through five forms of heterogeneity. However, instead of talking about the role of distance (proximity) in the distributed organization of science we speak of the impact that diversity (singularity) in the organization of science has on in its societal relevance. To assess societal relevance, we use the references listed in a clinical practice guideline. Two types of references are distinguished: (i) references that are included in the clinical practice guideline but not as evidence for the treatment of type 2 diabetes and (ii) references that are included in the medical manual and also reflect evidence for the treatment of type 2 diabetes. In comparing the organizational aspects related to the publications associated with these two types of references, we assess the determinants of societal relevance in medical science in the field of type 2 diabetes. The main conclusion holds that, controlling for the scientific relevance of publications, only geographical diversity increases the likelihood of societal relevance. In all it seems that heterogeneity in the distributed organization of science does not naturally lead to a greater chance of societally relevant knowledge. Interesting fact is that publications in which industry is involved have a greater chance of becoming societally relevant. This suggests that the influence of industry in the creation of societally relevant knowledge is large. Finally, chapter 7 elaborates further on the position of industry in medicine. We assess the publication behavior of firms in a context of complete information disclosure where firms face the choice of publishing study outcomes either in scientific publications or in web publications. Due to recent institutional reforms it is now mandated to register clinical trial protocols before onset and publish basic results after study completion. For a sample of clinical trials on diabetes, we link clinical trial protocols to result publications and classify those publications based on the type of evidence they disclose. The results indicate that under conditions of complete information disclosure, firms do indeed not publish less than not-for-profit organizations. However, firms strategically publish in scientific journals where they highlight favorable outcomes to their therapies and clinically relevant studies, since regulators value evidence published in peerreviewed journals much more than evidence published on web sites without peer-review. Thus, despite institutional reforms, pharmaceutical firms still find a way to strategically highlight particular pieces of evidence in scientific journals. We conclude that concerns about publication based on the nature of evidence have shifted rather than disappeared. The presented results in this chapter thus signal a problem of persistent publication bias of a more fundamental nature which is not easily solved by regulatory reform alone. The general conclusion of this thesis is threefold. First, the framework of proximity (distance) and diversity (uniformity) along five dimensions provides a useful analytical tool to address the distributed organization of science. Using this framework, two important critiques on the idea of Mode 2 knowledge production, namely its lacking conceptual clarity and empirical validity, can be tackled. Characterizing scientific actors and their relations along lines of geographical, social, cognitive, institutional, and organizational heterogeneity, renders a more distinct picture of the distributed organization of science. Second, the idea of Mode 2 knowledge production as conceptualized along five dimensions of heterogeneity takes different shapes depending on the level of aggregation. On the level of individual organizations we argue that since the boundaries of the organizations are inherently blurred, many organizations can in principle be characterized as Mode 2. Yet, our empirical analysis shows that on an aggregate level the science system as a whole is not likely to be characterized as Mode 2. Rather, proximity plays an important role in shaping collaboration among organizations. Third, the implications of heterogeneity or Mode 2-ness in the distributed organization of science are ambiguous. On the one hand, heterogeneity in the distributed organization of (medical) science does not render societal relevant knowledge more likely per se. We only find evidence of an increase in the likelihood of societal relevant outcomes under geographical diversity and not for the other four dimensions of heterogeneity. On the other hand, the involvement of industrial actors does render societal relevant knowledge more likely. However, the extent to which such involvement is desirable from a normative perspective is unclear. What holds is that pharmaceutical companies publish their study outcomes strategically. This study has two important implications for further research on the distributed organization of science. First, the framework of proximity and diversity along several dimensions provides an input for further research on the distributed organization of science. Not only can local science systems in this way be compared; in principle one can also compare different disciplinary systems in the same way. In addition, the dynamics of scientific collaboration can be addressed using social network analysis techniques. Second, the relationship between scientific and societal relevance warrants further research. Some exceptions aside, much of quantitative science studies focuses primarily on the development of scientific relevance leaving societal relevance often unaddressed. Ultimately, such data sets enable us to get a better description and explanation of the whole sequence from research via publication towards science becoming societally relevant. More in general, quantitative studies of science might bring together our understanding of knowledge production by not only taking into account journal publication data but also considering alternative data sets reflecting upon research and science's societal relevance. Finally, with regard to science policy, the question holds what kind of heterogeneity should be targeted given the particular scientific and societal problems at stake. In addition, science policy makers should take into account the institutional requirements of a heterogeneous science system. Non-traditional scientific actors such as companies have interests that are not necessarily in line with the public provision of scientific knowledge. This does not mean that these actors by definition should be excluded from science. Rather, this raises the question whether the way that science is traditionally organized still adequately serves the general interest of public knowledge provision.

Authors' introductionWe present an overview of research about racial residential segregation. The first part of the article reviews major debates and findings drawn primarily from the sociological literature. The second part of the article identifies new areas of research that in some cases cross into other disciplines such as geography and urban studies. We show the enduring persistence of racial residential segregation as well as its causes and consequences. We also highlight the ways in which residential segregation can be better understood by including discussions about the varied social and spatial expressions of, and responses to, segregation. The social scientific examination of the patterns and everyday experiences of racial residential segregation remains prolific.Authors recommendKrysan, Maria 2002. 'Community Undesirability in Black and White: Examining Racial Residential Preferences through Community Perceptions.'Social Problems 49: 521–43.The author presents an empirical critique of research which examines the role that residential preferences play in perpetuating racially segregated residential settlement patterns. The data are drawn from the Multi‐City Study of Urban Inequality. The author analyzes black and white participants' responses to open‐ended questions about community undesirability in 23 communities spread across four US metropolitan areas. Rather than examine residential preferences in relation to hypothetical communities of varying relative racial compositions, the author uses respondents' subjective perceptions of actual communities, and the reasons they give for their perceptions, as measures of residential preference. The major finding of the article is that preferences are mediated by class‐ and race‐based considerations, such as perceived community crime rates or a community's reputation as a hotbed of racial animosity and hostility.Logan, John R., Brian J. Stults, and Reynolds Farley 2004. 'Segregation of Minorities in the Metropolis: Two Decades of Change.'Demography 41: 1–22.The authors report on national‐ and metropolitan‐level residential segregation trends for white, black, Hispanic, and Asian groups using a cross‐sectional analysis of 2000 Census data. They also present findings from a longitudinal analysis of changing residential segregation trends for the period 1980 to 2000. During this time black–white segregation levels, measured by the Index of Dissimilarity, steadily declined nationally and in most major metropolitan areas. However, Hispanic–white and Asian–white segregation levels increased slightly at both the national and metropolitan levels since 1980. The authors estimate regression models to test prevailing hypotheses that seek to account for these changes. Notably, they conclude that black–white segregation remains high especially in older manufacturing centers in the Northeast and Midwest. Levels of Hispanic–white and Asian–white segregation meanwhile are increasing in regions where these minority groups are most heavily concentrated and where they continue to grow due to high levels of foreign‐born in‐migration.Massey, Douglas S., and Nancy A. Denton 1993. American Apartheid: Segregation and the Making of the Underclass. Cambridge, MA: Harvard University Press.This book is a seminal contribution to the scholarly debate about the causes and consequences of black urban poverty in the US. The authors argue that racial residential segregation is the key social process which explains the conditions under which a black urban underclass forms and is maintained. Segregation creates a 'structural niche' of concentrated black socioeconomic deprivation wherein, for instance, conditions of welfare dependency become normative and oppositional cultures emerge in reaction to the contradictory values of dominant groups. Massey and Denton claim that segregation is perpetuated by, but also compounds, the effects of institutional racism and white prejudice. To support their claim the authors point to historical trends in levels of racial residential segregation they attribute to public policy as well as private decision‐making. The book makes a methodological statement as well in relation to the conceptualization and measurement of residential segregation.Williams, Richard, Reynold Nesiba, and Eileen Diaz McConnell 2005. 'The Changing Face of Inequality in Home Mortgage Lending.'Social Problems 52: 181–208.The authors develop a theoretical framework to account for an emerging 'new inequality' in home mortgage lending and home‐ownership that has contributed to contemporary patterns of residential segregation. The 'old inequality', which was characterized by individual‐ and neighborhood‐level race‐ and class‐based discrimination, gave way in the early 1990s to a new form of inequality based on access to high‐cost loans and exposure to predatory lending practices. The authors rely on descriptive metropolitan‐level data on home mortgage lending to document rising rates of home‐ownership and loan origination among African American and low‐income borrowers, and within minority neighborhoods, since the early 1990s. Their interpretation of these data, however, leads them to conclude that despite these gains, the residential segregation generated by the old inequality creates the conditions for the emergence of the new inequality and similar patterns of residential segregation.Wyly, Elvin K., and Daniel J. Hammel 2004. 'Gentrification, Segregation, and Discrimination in the American Urban System.'Environment and Planning A 36: 1215–41.This article is a nice companion to the article by Williams et al. (2005) (see above). The authors examine racial and economic inequalities, such as residential segregation and racial discrimination, related to mortgage reinvestment and gentrification in major US central cities since the early 1990s. Using regression models to analyze home mortgage lending data and credit market characteristics across 30 US cities, the authors find that both early‐ ('peripheral') and late‐stage ('core') gentrification reproduce familiar patterns of race‐ and class‐based segregation, and are associated with more intensified forms of racial discrimination by property developers, realtors, and lenders.Online materials

Federal Financial Institutions Examination Council (FFIEC) –Home Mortgage Disclosure Act http://www.ffiec.gov/hmda/ This website provides access to publicly reported loan data under the provisions of the federal Home Mortgage Disclosure Act. The site allows users to view descriptive information on consumer lending institutions as well as borrower and loan characteristics that can be geocoded by census tract. The site is fairly user‐friendly yet provides access to powerful aggregate loan data. Researchers have used these publicly available data to compile profiles of consumer finance and investment trends across metropolitan areas or to begin to document patterns of disinvestment, redlining, and subprime lending.
Racial Residential Segregation Measurement Project (Reynolds Farley, University of Michigan) http://enceladus.isr.umich.edu/race/racestart.aspQuoted from the website:This website provides you with indexes of racial residential segregation for all states, for all counties, for all metropolitan areas and for all cities of 100,000 or more using information from the Census of 2000. Indexes of dissimilarity, exposure indexes and interracial contact measures are available for five single races and for the three most frequently reported combinations of two races. Segregation measures are provided using three different levels of local area geography: census tracts, block groups, and blocks. The links on this page provide you with access to the calculation of measures, descriptions of their meaning, information about the census data and the measures as well as to a bibliography of major studies of the extent, causes, and consequences of racial residential segregation in the United States.
Windows on Urban Poverty (Paul Jargowsky) http://www.urbanpoverty.net/ This website provides interactive features that examine the 'spatial context' of urban poverty; that is, the ways in which poor and segregated neighborhoods shape the life chances of impoverished individuals and families. The site has links to reports and policy briefs as well as a mapping tool which allows users to view the spatial expression of concentrated poverty neighborhoods and related demographic information.
Lewis Mumford Center for Comparative Urban and Regional Research (University at Albany, State University of New York) http://www.albany.edu/mumford/ The site allows users to access a wide range of social and economic indicators that document conditions of racial residential segregation across the US. The Mumford Center is a leader in reporting on national‐ and metropolitan‐level demographic trends compiled from publicly available US Census data.
The U.S. Census Bureau http://www.census.gov/ This is the official US government website where users can access US Census data. The site includes a range of interactive mapping tools that can be used to generate profiles of key demographic, social, and economic indicators at varying geographic scales, such as the neighborhood and metropolitan levels. The site also links users to relevant census‐based government reports, news releases, and even multimedia content (e.g., video, radio, photography).

Sample syllabusCourse outline and reading assignments Section 1: Segregation Trends and Patterns Residential Segregation in Black and White 'Census 2000 Basics' (http://www.census.gov/mso/www/c2000basics/00Basics.pdf)For an updated and extended discussion of measurement issues see: http://www.census.gov/hhes/www/housing/housing_patterns/housing_patterns.htmlMassey, Douglas S., and Nancy A. Denton. 1993. American Apartheid: Chapter 1: 'The Missing Link'; Chapter 2: 'The Construction of the Ghetto'; Chapter 3: 'The Persistence of the Ghetto'Massey, Douglas S., and Nancy A. Denton. 1988. 'The Dimensions of Residential Segregation.'Social Forces 67: 281–315.Adelman, Robert M., and James Clarke Gocker. 2007. 'Racial Residential Segregation in Urban America.'Sociology Compass 1: 404–23. Moving Beyond the Black/White Dichotomy Logan, John R., Brian J. Stults, and Reynolds Farley. 2004. 'Segregation of Minorities in the Metropolis: Two Decades of Change.'Demography 41: 1–22.Fischer, Claude S., Gretchen Stockmayer, Jon Stiles, and Michael Hout. 2004. 'Distinguishing the Geographic Levels and Social Dimensions of U.S. Metropolitan Segregation, 1960–2000.'Demography 41: 37–59.White, Michael J., Eric Fong, and Qian Cai. 2003. 'The Segregation of Asian‐origin Groups in the United States and Canada.'Social Science Research 32: 148–67.Crowder, Kyle D. 1999. 'Residential Segregation of West Indians in the New York/New Jersey Metropolitan Area: The Roles of Race and Ethnicity.'International Migration Review 33: 79–113. Section 2: Causes of Residential Segregation Institutions and Actors Charles, Camille Zubrinsky. 2003. 'The Dynamics of Racial Residential Segregation.'Annual Review of Sociology 29: 167–207.Briggs, Xavier de Souza. 2005. Chapter 1 ('Introduction') and Chapter 2 ('More Pluribus, Less Unum? The Changing Geography of Race and Opportunity').Tegeler, Phillip. 2005. Chapter 9 (Briggs): 'The Persistence of Segregation in Government Housing Programs'.Jackson, Kenneth.1985. Crabgrass Frontier. Chapter 11: 'Federal Subsidy and the Suburban Dream: How Washington Changed the American Housing Market'. Group Differences in Socioeconomic Status and Neighborhood Preferences Logan, John R., Richard D. Alba, Thomas McNulty, and Brian Fischer. 1996. 'Making a Place in the Metropolis: Locational Attainment in Cities and Suburbs.'Demography 33: 443–53.Alba, Richard D., John R. Logan, Brian J. Stults, Gilbert Marzan, and Wenquan Zhang. 1999. 'Immigrant Groups in the Suburbs: A Reexamination of Suburbanization and Spatial Assimilation.'American Sociological Review 64: 446–60.Harris, David R. 2001. 'Why are Whites and Blacks Averse to Black Neighbors?'Social Science Research 30: 100–16.Krysan, Maria, and Reynolds Farley. 2002. 'The Residential Preferences of Blacks: Do they Explain Persistent Segregation?'Social Forces 80: 937–80.Emerson, Michael O., George Yancey, and Karen J. Chai. 2001. 'Does Race Matter in Residential Segregation? Exploring the Preferences of White Americans.'American Sociological Review 66: 922–35. Mortgage Lending Discrimination Yinger, John. 1995. Closed Doors, Opportunities Lost: The Continuing Costs of Housing Discrimination. Chapter 2 ('The Housing Discrimination Study'); Chapter 3 ('Discrimination in Housing'); Chapter 7 ('The Impact of Housing Discrimination on Housing Quality, Racial Segregation, and Neighborhood Change').Ross, Stephen L., and Margery Austin Turner. 2005. 'Housing Discrimination in Metropolitan America: Explaining Changes between 1989 and 2000.'Social Problems 52: 152–80.Williams, Richard, Reynold Nesiba, and Eileen Diaz McConnell. 2005. 'The Changing Face of Inequality in Home Mortgage Lending.'Social Problems 52: 181–208.Freidman, Samantha, and Gregory D. Squires. 2005. 'Does the Community Reinvestment Act Help Minorities Access Traditionally Inaccessible Neighborhoods?'Social Problems 52: 209–31. The Search for Housing Turner, Margery, and Stephen Ross. 2005. Chapter 4 (Briggs): 'How Racial Discrimination Affects the Search for Housing.'Farley, Reynolds. 1996. 'Racial Differences in the Search for Housing: Do Whites and Blacks Use the Same Techniques to Find Housing?'Housing Policy Debate 7: 367–85.Massey, Douglas S., and Garvey Lundy. 2001. 'Use of Black English and Racial Discrimination in Urban Housing Markets: New Methods and Findings.'Urban Affairs Review 36: 452–69.Feagin, Joe. 1994. Living with Racism: The Black Middle‐Class Experience. Chapter 6: 'Seeking a Good Home and Neighborhood.' Section 3: Consequences of Residential Segregation Poverty Concentration and Hypersegregation Massey, Douglas S., and Nancy A. Denton. 1993. Chapter 5: 'The Creation of Underclass Communities'; Chapter 6: 'The Perpetuation of the Underclass'.Jargowsky, Paul A. 1997. Poverty and Place: Ghettos, Barrios, and the American City. Chapter 5: 'Theory and Evidence on Inner‐City Poverty.'Wilkes, Rima, and John Iceland. 2004. 'Hypersegregation in the Twenty‐First Century: An Update and Analysis.'Demography 41: 23–36.Roy, Kevin. 2004. 'Three‐Block Fathers: Spatial Perceptions and Kin‐Work in Low‐Income African American Neighborhoods.'Social Problems 51: 528–48. Neighborhood Effects Sampson, Robert J., Jeffrey D. Morenoff, and Thomas Gannon‐Rowley. 2002. 'Assessing "Neighborhood Effects": Social Processes and New Directions in Research.'Annual Review of Sociology 28: 443–78.LaVeist, Thomas A. 1993. 'Segregation, Poverty, and Empowerment: Health Consequences for African Americans.'The Milbank Quarterly 71: 41–64.Rosenbaum, Emily, and Laura E. Harris. 2001. 'Low‐Income Families in Their New Neighborhoods: The Short‐Term Effects of Moving from Chicago's Public Housing.'Journal of Family Issues 22: 183–210.Wagmiller, Robert L. 2007. 'Race and the Spatial Segregation of Jobless Men in Urban America.'Demography 44: 539–62. Crime and Neighborhoods Anderson, Elijah. 1999. Code of the Street: Decency, Violence, and the Moral Life of the Inner City. Preface, Introduction ('Down Germantown Avenue') and Chapter 1 ('Decent and Street Families').Pattillo‐McCoy, Mary. 1999. Black Picket Fences: Privilege and Peril among the Black Middle Class. Chapter 4: 'Neighborhood Networks and Crime'.Massey, Douglas S. 2001. 'Segregation and Violent Crime in Urban America.' Pp. 317–44 in Problem of the Century: Racial Stratification in the United States edited by Elijah Anderson and Douglas S. Massey.Logan, John R., and Brian J. Stults. 1999. 'Racial Differences in Exposure to Crime: The City and Suburbs of Cleveland in 1990.'Criminology 37: 251–76. Section 4: Mobility, Class, and Public Policy Residential Mobility Lee, Barrett A., R.S. Oropesa, and James W. Kanan. 1994. 'Neighborhood Context and Residential Mobility.'Demography 31: 249–70.South, Scott J., and Kyle D. Crowder. 1998. 'Leaving the 'Hood: Residential Mobility between Black, White, and Integrated Neighborhoods.'American Sociological Review 63: 17–26.Crowder, Kyle D., Scott J. South, and Erick Chavez. 2006. 'Wealth, Race, and Inter‐Neighborhood Migration.'American Sociological Review 71: 72–94.Pattillo‐McCoy, Mary. 2000. 'The Limits of Out‐Migration for the Black Middle Class.'Journal of Urban Affairs 22: 225–41. Intersection of Race and Class: The Black Middle Class Pattillo, Mary. 2005. 'Black Middle‐Class Neighborhoods.'Annual Review of Sociology 31: 305–29.Cashin, Sheryll D. 2001. 'Middle‐Class Black Suburbs and the State of Integration: A Post‐Integrationist Vision for Metropolitan America.'Cornell Law Review 86: 729–76.Adelman, Robert M. 2004. 'Neighborhood Opportunities, Race, and Class: The Black Middle Class and Residential Segregation.'City and Community 3: 43–63.Lacy, Karyn. 2004. 'Black Spaces, Black Places: Strategic Assimilation and Identity Construction in Middle‐Class Suburbia.'Ethnic and Racial Studies 27: 908–30. Public Policy and Politics Rubinowitz, Leonard S., and James E. Rosenbaum. 2000. Crossing the Class and Color Lines: From Public Housing to White Suburbia.Briggs, Xavier de Souza. 2005. Chapter 14: 'Politics and Policy: Changing the Geography of Opportunity'.Massey, Douglas S., and Nancy A. Denton. 1993. Chapter 8: 'The Future of the Ghetto'.Project ideas US Census Data Assignment (Adapted from an assignment developed by Nancy Denton, University at Albany, State University of New York)Your task for this assignment is to compare one US metropolitan area to another one. Your focus of the comparison should be on key sociodemographic variables including, but not limited to, the overall population size of the areas, the racial and ethnic composition of the areas, the socioeconomic standing of the areas, the housing quality, what types of occupational opportunities exist, the level of immigration in the areas, the level of residential segregation between groups in the areas, among others.You can choose any two metropolitan areas but they must be defined as such by the Census Bureau (i.e., make sure you obtain information at the metropolitan level). There should be some component of change; that is, identify how these variables have changed over time (an ideal strategy would be to focus on 1980 to 2000 changes, but there could be other strategies). In the end, you want a five‐page report comparing the two places. Which one would be better to live in? Why? From whose perspective?Potential data sources include:

The US Census: go to http://www.census.gov and click on 'American Factfinder' or another census tool
The Lewis Mumford Center: go to http://www.albany.edu/mumford and click on 'Census 2000' and use one of the tools to obtain data

Urban Ethnography Assignment (Adapted from an assignment developed by Charles Gallagher, Georgia State University)Write a short ethnography about an urban, public space. Your task is to choose a public space (broadly defined) and examine who uses the space, how the space is used, and the interactions that occur between people in that space. Pay close attention to issues like (but others too) the racial and ethnic background of the people using the space, the socioeconomic reasons which explain the location of the site (e.g., exchange versus use values; urban development), and the extent to which the space is actually 'public' (i.e., are there restrictions to the space like bars separating benches in half?).You can observe any public space. For example, the extent to which a park is actually public is continually and consistently contested and negotiated. What about transportation nodes? Malls? Restaurants? Comparative Urban Assignment Your task for this assignment is to review three scholarly articles about a city outside of the US. Your focus can be on any aspect of the city but you should include some general information about the area including, but not limited to, the geographic and demographic size of the area, the socioeconomic standing of the area, the residential segregation of groups in the area, among other issues.You can choose any city or metropolitan area as long as it is outside of the US. In the end, you want a five‐page report reviewing the three articles with a brief introduction about the city (this information could be gleaned from one of the articles).The main international urban journal, International Journal of Urban and Regional Research, will be very useful for this assignment, but you can obtain articles from any peer‐reviewed journal. Make sure to use only scholarly journals rather than popular magazines, newspaper articles, or the internet. Rely on the social science literature.

The L Word: Generation Q is the reboot of The L Word, a long running series about a group of lesbians and bisexuals in Los Angeles in the early 2000s. Both programmes are unique in their positioning of lesbian characters and have been well received by audiences and critics alike. These programmes present a range of characters and narratives, previously excluded from mainstream film and television, bringing a refreshing change from the destructive images typically presented before. We argue that the reboot Generation Q now offers more meaningful representation of the broader lesbian and transgender communities, and discuss its relevance in the changing portrayals of gay representation. Gay visibility has never really been an issue in the movies. Gays have always been visible. It is how they have been visible that has remained offensive for almost a century. (Russo 66) In 2004 The L Word broke new ground as the very first television series written and directed by predominantly queer women. This set it apart from previous representations of lesbians by Hollywood because it portrayed a community rather than an isolated or lone lesbian character, that was extraneous to a cast of heterosexuals (Moore and Schilt). The series brought change, and where Hollywood was more often "reluctant to openly and non-stereotypically engage with gay subjects and gay characters" (Baker 41), the L Word offered an alternative to the norm in media representation. "The L Word's significance lies in its very existence" according to Chambers (83), and this article serves to consider this significance in conjunction with its 2019 reboot, the L Word: Generation Q, to ascertain if the enhanced visibility and gay representation influences the system of representation that has predominantly been excluding and misrepresentative of gay life. The exclusion of authentic representation of lesbians and gays in Hollywood film is not new. Over time, however, there has been an increased representation of gay characters in film and television. However, beneath the positive veneer remains a morally disapproving undertone (Yang), where lesbians and gays are displayed as the showpiece of the abnormal (Gross, "Out of the Mainstream"). Gross ("Out of the Mainstream") suggests that through the 'othering' of lesbians and gays within media, a means of maintaining the moral order is achieved, and where being 'straight' results in a happy ending. Lesbians and gays in film thus achieve what Gerbner referred to as symbolic annihilation, purposefully created in a bid to maintain the social inequity. This form of exclusion often saw controversial gay representation, with a history of portraying these characters in a false, excluding, and pejorative way (Russo; Gross, "What Is Wrong"; Hart). The history of gay representation in media had at times been monstrous, playing out the themes of gay sexuality as threatening to heterosexual persons and communities (Juárez). Gay people were incorrectly stereotyped, and gay lives were seen through the slimmest of windows. Walters (15) argued that it was "too often" that film and television images would narrowly portray gays "as either desexualized or over sexualized", framing their sexuality as the sole identity of the character. She also contested that gay characters were "shown as nonthreatening and campy 'others' or equally comforting and familiar boys (and they are usually boys, not girls) next door" (Walters 15). In Russo's seminal text, The Celluloid Closet, he demonstrated that gay characters were largely excluded from genuine and thoughtful presentation in film, while the only option given to them was how they died. Gay activists and film makers in the 1980s and beyond built on the momentum of AIDS activism (Streitmatter) to bring films that dealt with gay subject matter more fairly than before, with examples like The Birdcage, Philadelphia, To Wong Foo, Thanks for Everything! Julie Newmar, and In and Out. Walters argues that while "mainstream films like Brokeback Mountain and The Kids are Alright entertain moviegoers with their forthright gay themes and scenes" (12), often the roles have been more of tokenisation, representing the "surprisingly gay characters in a tedious romcom, the coyly queer older man in a star-studded indie hit, the incidentally gay sister of the lead in a serious drama" (Walters 12). This ambivalence towards the gay role model in the media has had real world effects on those who identify themselves as lesbian or gay, creating feelings of self-hatred or of being 'unacceptable' citizens of society (Gamson), as media content "is an active component in the cultural process of shaping LGBT identities" (Sarkissian 147). The stigmatisation of gays was further identified by the respondents to a study on media and gay identity, where "the prevailing sentiment in these discussions was a sense of being excluded from traditional society" (Gomillion and Guiliano 343). Exclusion promotes segregation and isolation, and since television media are ever-present via conventional and web-based platforms, their messages are increasingly visible and powerful. The improved portrayal of gay characters was not just confined to the area of film and television however, and many publications produced major stories on bi-sexual chic, lesbian chic, the rise of gay political power and gay families. This process of greater inclusion, however, has not been linear, and in 2013 the media advocacy group known as the Gay and Lesbian Alliance against Defamation (GLAAD) mapped the quantity, quality, and diversity of LGBT people depicted in films, finding that there was still much work to be done to fairly include gay characters (GLAAD Studio Responsibility Index). In another report made in 2019, which examined cable and streaming media, GLAAD found that of the 879 regular characters expected to appear on broadcast scripted primetime programming, 10.2% were identified as gay, lesbian, bisexual, transgender and or queer (GLAAD Where Are We on TV). This was the highest number of queer characters recorded since the start of their reporting. In January 2004, Showtime launched The L Word, the first scripted cable television to focus chiefly on lesbians. Over the course of six seasons it explored the deep bonds that linked the members of an evolving lesbian friendship circle. The central themes of the programme were the love and friendship between the women, and it was a television programme structured by its own values and ideologies. The series offered a moral argument against the widespread sexism and anti-gay prejudice that was evident in media. The cast, however, were conventionally beautiful, gender normative, and expensively attired, leading to fears that the programme would appeal more to straight men, and that the sex in the programme would be exploitative and pornographic. The result, however, was that women's sex and connection were foregrounded, and appeared as a central theme of the drama. This was, however, ground-breaking television. The showrunner of the original L Word, Ilene Chaiken, was aware of the often-damning account of lesbians in Hollywood, and the programme managed to convey an indictment of Hollywood (Mcfadden). The L Word increased lesbian visibility on television and was revolutionary in countering some of the exclusionary and damaging representation that had taken place before. It portrayed variations of lesbians, showing new positive representations in the form of power lesbians, sports lesbians, singles, and couples. Broadly speaking, gay visibility and representation can be marked and measured by levels of their exclusion and inclusion. Sedgwick said that the L Word was particularly important as it created a "lesbian ecology—a visible world in which lesbians exist, go on existing, exist in forms beyond the solitary and the couple, sustain and develop relations among themselves of difference and commonality" (xix). However, as much as this programme challenged the previous representations it also enacted a "Faustian bargain because television is a genre which ultimately caters to the desires and expectations of mainstream audiences" (Wolfe and Roripaugh 76). The producers knew it was difficult to change the problematic and biased representation of queer women within the structures of commercial media and understood the history of queer representation and its effects. Therefore, they had to navigate between the legitimate desire to represent lesbians as well as being able to attract a large enough mainstream audience to keep the show commercially viable. The L Word: Generation Q is the reboot of the popular series, and includes some of the old cast, who have also become the executive producers. These characters include Bette Porter, who in 2019 is running for the office of the Mayor of Los Angeles. Shane McCutchen returns as the fast-talking womanising hairdresser, and Alice Pieszecki in this iteration is a talk show host. When interviewed, Jennifer Beals (executive producer and Bette Porter actor) said that the programme is important, because there have been no new lesbian dramas to follow after the 2004 series ended (Beals, You Tube). Furthermore, the returning cast members believe the reboot is important because of the increased attacks that queer people have been experiencing since the election of Donald Trump in 2016. Between the two productions there have been changes in the film and television landscape, with additional queer programmes such as Pose, Orange Is the New Black, Euphoria, RuPaul's Drag Race, and Are You the One, for example. The new L Word, therefore, needed to project a new and modern voice that would reflect contemporary lesbian life. There was also a strong desire to rectify criticism of the former show, by presenting an increased variation of characters in the 2019 series. Ironically, while the L Word had purposefully aimed to remove the negativity of exclusion through the portrayal of a group of lesbians in a more true-to-life account, the limited character tropes inadvertently marginalised other areas of lesbian and queer representation. These excluded characters were for example fully representative trans characters. The 2000s television industry had seemingly returned to a period of little interest in women's stories generally, and though queer stories seeped into popular culture, there was no dedicated drama with a significant focus on lesbian story lines (Vanity Fair). The first iteration of The L Word was aimed at satisfying lesbian audiences as well as creating mainstream television success. It was not a tacky or pornographic television series playing to male voyeuristic ideals, although some critics believed that it included female-to-female sex scenes to draw in an additional male viewership (Anderson-Minshall; Graham). There was also a great emphasis on processing the concept of being queer. However, in the reboot Generation Q, the decision was made by the showrunner Marja-Lewis Ryan that the series would not be about any forms of 'coming out stories', and the characters were simply going about their lives as opposed to the burdensome tropes of transitioning or coming out. This is a significant change from many of the gay storylines in the 1990s that were seemingly all focussed on these themes. The new programme features a wider demographic, too, with younger characters who are comfortable with who they are. Essentially, the importance of the 2019 series is to portray healthy, varied representations of lesbian life, and to encourage accurate inclusion into film and television without the skewed or distorted earlier narratives. The L Word and L Word: Generation Q then carried the additional burden of countering criticisms The L Word received. Roseneil explains that creating both normalcy and belonging for lesbians and gays brings "cultural value and normativity" (218) and removes the psychosocial barriers that cause alienation or segregation. This "accept us" agenda appears through both popular culture and "in the broader national discourse on rights and belongings" (Walters 11), and is thus important because "representations of happy, healthy, well integrated lesbian and gay characters in film or television would create the impression that, in a social, economic, and legal sense, all is well for lesbians and gay men" (Schacter 729). Essentially, these programmes shouldered the burden of representation for the lesbian community, which was a heavy expectation. Critiques of the original L Word focussed on how the original cast looked as if they had all walked out of a high-end salon, for example, but in L Word: Generation Q this has been altered to have a much more DIY look. One of the younger cast members, Finlay, looks like someone cut her hair in the kitchen while others have styles that resemble YouTube tutorials and queer internet celebrities (Vanity Fair). The recognisable stereotypes that were both including and excluding have also altered the representation of the trans characters. Bette Porter's campaign manager, for example, determines his style through his transition story, unlike Max, the prominent trans character from the first series. The trans characters of 2019 are comfortable in their own skins and supported by the community around them. Another important distinction between the representation of the old and new cast is around their material wealth. The returning cast members have comfortable lives and demonstrate affluence while the younger cast are less comfortable, expressing far more financial anxiety. This may indeed make a storyline that is closer to heterosexual communities. The L Word demonstrated a sophisticated awareness of feminist debates about the visual representation of women and made those debates a critical theme of the programme, and these themes have been expanded further in The L Word: Generation Q. One of the crucial areas that the programme/s have improved upon is to denaturalise the hegemonic straight gaze, drawing attention to the ways, conventions and techniques of reproduction that create sexist, heterosexist, and homophobic ideologies (McFadden). This was achieved through a predominantly female, lesbian cast that dealt with stories amongst their own friend group and relationships, serving to upend the audience position, and encouraging an alternative gaze, a gaze that could be occupied by anyone watching, but positioned the audience as lesbian. In concluding, The L Word in its original iteration set out to create something unique in its representation of lesbians. However, in its mission to create something new, it was also seen as problematic in its representation and in some ways excluding of certain gay and lesbian people. The L Word: Generation Q has therefore focussed on more diversity within a minority group, bringing normality and a sense of 'realness' to the previously skewed narratives seen in the media. In so doing, "perhaps these images will induce or confirm" to audiences that "lesbians and gay men are already 'equal'—accepted, integrated, part of the mainstream" (Schacter 729). References Anderson-Minshall, Diane. "Sex and the Clittie, in Reading the L Word: Outing Contemporary Television." Reading Desperate Housewives. Eds. Janet McCabe and Kim Akass. I.B. Tauris, 2006. 11–14. Are You the One? Presented by Ryan Devlin. Reality television programme. Viacom Media Networks, 2014. Baker, Sarah. "The Changing Face of Gay Representation in Hollywood Films from the 1990s Onwards: What's Really Changed in the Hollywood Representation of Gay Characters?" The International Journal of Interdisciplinary Cultural Studies 10.4 (2015): 41–51. Brokeback Mountain. Dir. Ang Lee. Film. Focus Features, 2005. Chambers, Samuel. A. "Heteronormativity and The L Word: From a Politics of Representation to a Politics of Norms." Reading Desperate Housewives. Eds. Janet McCabe and Kim Akass. I.B. Tauris, 2006. 81–98. Euphoria. Dir. Sam Levinson. Television Series. HBO, 2019. Gamson, Joshua. "Sweating in the Spotlight: Lesbian, Gay and Queer Encounters with Media and Popular Culture." Handbook of Lesbian and Gay Studies.London: Sage, 2002. 339–354. Graham, Paula. "The L Word Under-whelms the UK?" Reading Desperate Housewives. Eds. Janet McCabe and Kim Akass. I.B. Tauris, 2006. 15–26. Gross, Larry. "What Is Wrong with this Picture? Lesbian Women and Gay Men on Television." Queer Words, Queer Images: Communication and the Construction of Homosexuality. Ed. R.J. Ringer. New York: New York UP, 1994. 143–156. Gross, Larry. "Out of the Mainstream: Sexual Minorities and the Mass Media." Gay People, Sex, and the Media. Eds. M. Wolf and A. Kielwasser. Haworth Press, 1991. 19–36. Hart, Kylo-Patrick. R. "Representing Gay Men on American Television." Journal of Men's Studies 9 (2000): 59–79. In and Out. Dir. Frank Oz. Film. Paramount Pictures, 1997. Juárez, Sergio Fernando. "Creeper Bogeyman: Cultural Narratives of Gay as Monstrous." At the Interface / Probing the Boundaries 91 (2018): 226–249. McFadden, Margaret. T. The L Word. Wayne State University Press, 2014. Moore, Candace, and Kristin Schilt. "Is She Man Enough? Female Masculinities on The L Word." Reading Desperate Housewives. Eds. Janet McCabe and Kim Akass. I.B. Tauris, 2006. 159–172. Orange Is the New Black. Dir. Jenji Johan. Web series. Netflix Streaming Services, 2003–. Philadelphia. Directed by Jonathan Demme. Film. Tristar Pictures, 1993. Pose. Dirs. Ryan Murphy, Steven Canals, and Brad Falchuk. Television series. Color Force, 2018. Roseneil, Sasha. "On Missed Encounters: Psychoanalysis, Queer Theory, and the Psychosocial Dynamics of Exclusion." Studies in Gender and Sexuality 20.4 (2019): 214–219. RuPaul's Drag Race. Directed by Nick Murray. Reality competition. Passion Distribution, 2009–. Russo, Vito. The Celluloid Closet. Rev. ed. New York: Harper & Row, 1987. Sarkissian, Raffi. "Queering TV Conventions: LGBT Teen Narratives on Glee." Queer Youth and Media Cultures. Ed. C. Pullen. Palgrave Macmillan, 2014. 145–157. Sedgwick, Eve Kosofsky. "Foreword: The Letter L." Reading 'The L Word': Outing Contemporary Television. Reading Desperate Housewives. Eds. Janet McCabe and Kim Akass. I.B. Tauris, 2006. 20–25. Schacter, Jane S. "Skepticism, Culture and the Gay Civil Rights Debate in Post-Civil-Rights Era." Harvard Law Review 110 (1997): 684–731. Streitmatter, Rodger. Perverts to Fab Five: The Media's Changing Depiction of Gay Men and Lesbians. New York: Routledge. 2009. The Birdcage. Dir. Mike Nichols. Film. United Artists, 1995. The Kids Are Alright. Dir. Lisa Cholodenko. Film. Focus Features, 2010. The L Word. Created by Ilene Chaiken, Kathy Greenberg, and Michelle Abbott. TV drama. Showtime Networks, 2004–2009. The L Word: Generation Q. Prods. Ilene Chaiken, Jennifer Beals, Katherine Moennig, and Leisha Hailey. TV drama. Showtime Networks, 2019–. To Wong Foo, Thanks for Everything! Julie Newmar. Dir. Beeban Kidron. Film. Universal Pictures, 1995. Walters, Suzanna Danuta. The Tolerance Trap: How God, Genes and Good Intentions Are Sabotaging Gay Equality. New York: New York UP, 2014. Yang, Alan. "From Wrongs to Rights: Public Opinion on Gay and Lesbian Americans Moves towards Equality." New York: The Policy Institute of the National Gay and Lesbian Task Force, 1999.

Women, business and the law focuses on this critical piece of the puzzle, objectively highlighting differentiations on the basis of gender in 141 economies around the world, covering six areas: accessing institutions, using property, getting a job, providing incentives to work, building credit and going to court. Women, business and the law describes regional trends and shows how economies are changing across these six areas, tracking governments' actions to expand economic opportunities for women. For men and women throughout the developing world, the chance to start and run a business or get a good job is the surest hope for a way out of poverty. It also requires good business regulation, suited to the purpose, streamlined and accessible, so that the opportunity to build a business or have a good job is dependent not on connections, wealth or power, but on an individual's initiative and ability. The doing business report has led the way in providing data to countries about creating a sounder and more streamlined business environment. Women, Business, and the Law 2012 are the second in this series of reports. This edition retains the same basic structure of the 2010 pilot edition, while significantly expanding the depth of data covered. While the number of topics covered is the same, there has been a significant expansion of the data collected within these topics, thus addressing some of the initial shortcomings of the pilot edition. The number of economies covered has also been expanded from 128 to 141.

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WEAVER ORGAN AND PIAN ) CO., MANUFACTURERS, YORK, PA , U S A. H^^i^S$g;^oKMCSK&t^KC^C^!^S4$^9Ki^^MC;^;^^ ■ I '•t 'V. IT I\v f ■£■ h '■)/ 1\ I•V Students' Headquarters —FOR— HATS, SHOES, AND GENT'S FURNISHING. Sole Agent for WALK-OVER SHOE ECKERT'S STORE. Prices Always Eight lite Lutheran PuMicfltioii Society No 1424 Arch Street, PHILADELPHIA, PA. Acknowledged Headquarters for anything and everything in the way of Books for Churches, Colleges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and develop one of the church in-stitutions with pecuniary ad-vantage to yourself. Address HENRY 8. BONER, Supt, THE M ERCURY The Literary Journal of Gettysburg College. Voi. XVI GETTYSBURG, PA., NOVEMBER, 1908 No. G CONTENTS. THE SPIRIT OF SELF-SACRIFICE, 2 S. SNYDER, '09. I A DEFENSE OF FOOTBALL, 7 H. DOLLMAN, '08. THE IDEAL AMERICAN GOVERNMENT, 10 G. L. KIEFFER, '09. THE DANCE OF DEATH, 11 S. BOWER, '10. OUR LITERARY SOCIETIES—I. PHILO, 16 FRIENDSHIP AND THE STRENUOUS LIFE, 18 PAUL M. MARSHAL, '10. OUR TREATMENT OF AN INFERIOR RACE, SO R. E. BOWERS, '10. THE POWER OF PUBLIC OPINION, 22 MISS VIRGINIA BEARD, '09. WHAT KNOWLEDGE IS BEST FOR CULTURE, 25 O. D. MOSSER, '09. EDITORIALS, 27 BOOK REVIEWS, 29 EXCHANGES, 31 THE MEFCUKY THE SPIRIT OF SELF-SACRIFICE. S. SNYDER, '09. N this age of commercialism and industrialism every man is striving for a position in the world. His high-est aim seems to be that this position should make him prominent in the eyes of his fellow-men. The spirit of the age tends somewhat towards selfishness. Man seems to have lost the dee]) meaning of the term sacrifice. Webster de-fines the term, in the light we wish to consider it, as surrender, or suffer to be lost, for the sake of obtaining some thing; to give up in favor of a higher or more imperative object of duty. Self-sacrifice is then, the sacrificing of one's self, one's interest, for others. Such a spirit we all admire. Every nation immortalizes her heroes and her martyrs. Why is this? Why does the spirit of self-sacrifice fill our minds with the greatest admiration and gratitude? Admiration, because the man who sacrifices is worthy to be admired. Gratitude, because through the efforts and sacrifices of men from age to age, the world stands at the present time more nearly perfect than ever before. Self-sacrifice is an unchangeable law. All around us are il-lustrations of this. It may be traced from man to the far dis-tant beginnings of life in its lowest forms. Below even the or-ganic we find the atom giving itself to the molecule and the molecule giving itself to the crystal, it is prevalent throughout the vegetable and animal kingdoms. In these the weaker are sacrificed to the stronger. It is very evident then, that in the plan of nature the lower was intended as a means to the higher. Naturally then the question arises, if this is an unchangeable law in all the lower ranks of nature, where everything is sacrificed unconsciously or unwillingly, does it stop when it reaches man, the very point when the beauty of morality and the glory of heroism becomes possible? Nay, rather the reverse. Sacrifice in the lower forms simply fortells what it should be when it reaches man, something higher and nobler, because man ] - sesses an intellect—a will. It is then no longer a fixed law. • It-is in the power of the individual to use at bis will. THE MEROUEY. Man realizes the importance and the joyful reward of a life infused with this noble spirit, but in this like many of his other activities, he is unwilling to pay the price. He too willingly gives up his high and noble ideals of self-advancement to his baser and more ignoble passions. As a country grows richer the sacrificial spirit naturally de-clines, but never should it be forgotten. For this spirit has made history. Progress of any kind can be attained only through sacrifice. AVhatever vocation in life one aspires to is attained only by a certain amount of sacrifice upon the part of the aspirant. (Glory and renown will be brought to the seeker and his vocation in proportion as his life is filled with the spirit of sacrifice.) The story of individuals is precisely the same as that of na-tions, it was not an easy task to found the great empires of Greece and Rome. Not simply one sacrifice but a series of sac-rifices accomplished these two great tasks. Greece, lovely Greece, the land of poets, the mother of art and philosophy! How proud she can feel of her illustrious men! Men whose works are still alive and helping to mark destinies. Her governmental found-ers who were so filled with that high sense of honor and right that her history became famous! Her citizens in general, how brave and noble! They were willing to sacrifice their very lives in the pass of Thermopylae and on the plains of Marathon that the honor of their nation might survive. They fondly hoped her influence should go on forever. But alas! All her glory suddenly turned to shame and she fell. Rome, the city of the seven hills, was likewise the seat of a e mighty nation. She was invincible on land and sea. She ruled the world. Her list of illustrious men how wonderful! The very founders of law and government which today we fol-low. But alas! Her death knell, too, was sounded and she fell. "Why did these great nations fall? Simply because they ne-glected to carry out the fundamental principles on which they were founded. Jealous}-, avarice, and debauchery virtually : • ?ed their ruin. Is this not the story of many a lost life? The downfall of Greece and Borne remain a message to every republic in every time. The same enemies of Greece are at WOTk todav. Every nation should be on her guard lest these -4 THE MERCURY, same enemies gnaw at her vitals and place her honored name among the nations that were, but are no more. What is true of nations is likewise true of individuals, because a nation is nothing more than an aggregation of individuals. Who can read the history of that little country, the Nether-lands, that so valiantly defended its religious and civil liberties, without regarding it as one of the noblest examples of self-sac-rifice in all history? Think of the little children crying in the streets at the death of her noble leader, William the Silent. How many children cried in the streets at the news of Napoleon's death? The lives of truly great men are measured by the sac-rifices wherewith they have lifted humanity to a higher stand-ing. Away with the person whose motives are merely for the grati-fication of self. Scott points out the destiny of such an ideal in these words:— "The wretch concentered all in self, Living shall forfeit fair renown, And, doubly dying shall go down To the vile dust from which he sprung Unwept, unhonored, and unsung." Our own country, today the head of all nations, was establish-ed through the glorious spirit of sacrifice. Queen Isabella of Spain gave Columbus her jewels that he might plough through the mighty waters of the untried sea and discover the shores of an unknown world. After the discovery came the colonization of America, and we can but faintly picture the hardships endured by emigrants com-ing to strange shores. Yet they passed through all these trials cheerfully in the hopes that their posterity would fare better. The Revolutionary War which secured national independence to the colonies, shone brilliantly with the noble spirit of self-sacrifice. It was the spirit that moved Patrick Henry, in that memorable Virginia convention, to utter those inspiring words. "Give me liberty or give me death." It was this spirit that prompted Washington to leave his comfortable and peaceful THE JIERCUHY. home at Mt. Vernon to assume the cai-es and duties of command-er- in-chief of the Continental Army. It was this spirit that ciuised Lafayette to leave the sunny clime of France to fight for America's liberty. It was this spirit that caused Nathan Hale to utter those inspiring words, dear to the heart of every loyal American, "All that I regret is that I have but one life to give to my country." It was this spirit that possessed those three patriots, who refused to release their captive prisoner even though offered bribes of gold. Yea, it was this spirit that prompted the thousands of brave heroes to give the very best they had—their very lives—that their country might be free and independent of Great Britain to become the greatest repub-lic the world has ever known. But these are historical facts of many years past. Behold our present surroundings! All around us are the marks of a once bloody struggle. Here on this historic battlefield of Gettysburg-thousands of brave heroes gave their life-blood for the cause they thought to be right. But I woud not hold up before you such examples as those heroes of the Bevolution, nor would I hold before you the heroes of hard fought battlefields as the highest and only types of self- Bacrifice. There is one sacrifice of the battlefield and there is another not of the battlefield. The sacrifice of giving one's life on the battlefield simply shows what man will do when put to the test. In this there is an objective impulse impelling him on- • id. The other type of sacrifice is that type which is working ■secretly, the results of which come out before the world in deeds, not words. That type of sacrifice that sees in the future some noble purpose which will be a benefit to humanity and which dares to stand firm in the presence of opposition. That type which, when wrong is in its presence, dares to hurl against it all the powers of right. Such a spirit of sacrifice has recognized the mutual relations of Sacrifice and Service. True sacrifice should always serve. Patriotic self-sacrifice was known before Christ, and it is known outside of Christendom. That is but saying that Christi-anity interprets the sublime experiences as it supplies the deep-est needs of the human race. This it does by showing human. virtue to he a manifestation of the divine life. 6 THE MERCURY. But sacrifice has done more than mould great nations given to man eternal life. The stories of ancient struggles assume a new significance when read in the light of Christ's life and death. They are but revelations of that life of God in the soul of man which is as universal as humanity. Remove from the Bible the historical interpretation of sacri-fice, and from the Christian hymns the expression of the Chris-tian faith in divine sacrifice; and by that very act the inspiration to self-sacrifice as the consummate flower of the divinity in man and the supreme ethical expression of the highest life is taken away. it has The life of Christ was one of contin-uous sacrifice but the sacrifice of giving His life on the cross that man might be saved far eclipsed all others. But there is another type of sacrifice which is seldom men-tioned and it has done and is still doing more than any other, humanly speaking, to mould characters and to shape destinies. This is the sacrifice of the mother in the home. Of all earth's sacred shrines the home is supreme. What is home without a mother? The sacrifices of a mother are unparalleled. Words can paint no picture of them. To realize their deep significance they must be experienced. We are in a sense what our mothers make us. How many of us would be compelled to write shame upon our foreheads were it not for the sacrifices and guiding hand of mother? She is the colossal figure that towers above •all others. She is the one who solves the many perplexities of the home and radiates it with a brightness and sacredness inde-scribable. She is the essence of love divine. THE MERCURY. A DEFENSE OF FOOTBALL. HARRY DOLLMAN, '08. j OOTBALL has been condemned by many, but mostly by those who know little or nothing about the game itself and the real merits of the game. Now, it is only rea-sonable and fair that football should be judged from an unprejudiced and unbiased point of view. Man is not only unfair to himself, when he forms hasty opinions without having weighed all the facts in the case, but his actions become very ignoble when he endeavors to enforce his ungrounded con-clusions upon others. We will admit that there are some marked evils attached to the game, but we do not believe they belong to the main body of football any more than a wart or a mole is a part of the nor-mal physical organism. They are mere accidents. If we elimi-nate from our sports, which are so essential to keep the body and mind in a normal healthy state, every game that bears some evil fruit, we will be compelled to do away with athletics alto-gether and possibly with all forms of recreation. There is a well-grounded sociological principle which bids us to substitute something positive when we wish to eliminate an evil tendency. This is especially true when the evil tendency attracts the attention of the young. Since the hostile football critics have not been able to offer a substitute, the wise course is not extermination but rather a readjustment of the game so as to suppress the evil effects. Do away with football in college life and you will introduce a series of escapades. Do away with athletics altogether and you will usher in a chaotic state of disorder. All the penned up pas-sions of youth would then be let loose to work havoc and destruc-tion. Football is an exhaust valve through which all the super-fluous energy of mob violence escapes by means of a natural and harmless outlet. You never hear of college eruptions during the football season. College strikes, raids, and the like are un-known when the student body has a common interest at stake in the success of their team. This branch of athletics has also a harmonizing effect upon. 8 THE MERCURY. the students. They gather in mass meetings to arouse enthu-siasm for a common cause. There are no class distinctions. There is no fraternity prejudice. The faculty, the college men. the preparatorians, and the seminarians are on the same level. All have come together in a common hond of fellowship, that each one may contribute his part to the athletic success of ! i - Alma Mater. If this great American game touches I lie emotions of the soul and causes it to overflow with enthusiasm, will these same emo-tions lie dormant when the student goes out in active life? No, he will undertake the great tasks before him with that enthusi-asm which he developed and fostered in college. He will ac-quire that unerring confidence which will enable him to tackle every obstacle and to press forward towards the goal of his life's ambition. Injury of body, a sluggish intellect, and immorality have been associated with football. But here again, the critic is laboring under a false impression. He is judging rather from the excep-tions and not from the broad general effects. Football develops the physical, quickens the intellectual, and disciplines the moral side of man. It only requires a little direct observation to determine how quickly football transforms a slow, awkward, round-shouldered,, anatomy into a spry, supple, square-shouldered organism. It produces in a player a firmness and alertness of step, a strong, graceful movement of the body, and above all, it is the best ex-ercise known to increase the amount of chest expansion. On the other hand, football teaches the participant to think quickly and act quickly. He must be able to comprehend and interpret signals and act instantly. He must learn to size up his opponents' strength, to take into account his own position on the gridiron, to strike the right blow at the right time and at the right place. Many brawny men stand along the side lines because they are not able to use their heads while in a game. Generalship is more important than avoirdupois in gaining a victory on the gridiron. There is no other game in the curriculum of athletics that tones down an explosive temper so well as football. The univer-sal testimony of football men bear witness to this fact. A playeY THK MLERCtniY. ■will very soon learn that be must respect the rights of others. Clean playing wins, while Foul playing carries the ball towards the enemy's go.il. Apart, from all this, the host moral benefit a player receives is the discipline he derives from careful training. I take the liberty of quoting the pledge which forty-three football candi-dates in Gettysburg College have signed: "1st. I do hereby pledge upon my honor to abstain-from the use of tobacco in any form, intoxicating liquors of any kind, to indulge in no licentious acts or conversation, nor willingly listen to or observe the same, to observe proper sleeping hours as or-dered, to lake no part in any gambling (including betting on any contest), to attend promptly every game and practice (un-less excused in advance by the coach), to do all in my power to promote harmony and good feeling among the members of the team, and cheerfully to obey all rules and regulations which may be adopted in the future. "2nd. The fact that I do not win a position on the team will not absolve me from this pledge." Does it mean anything to the moral life of a small institu-tion to have forty-three men adopt such principles in their every day life as are embodied in this document? Does it not also .strengthen the individual to observe these rules rigidly when he is tempted to break them ? Will men be disposed to ignore these principles when.they get out into the real contests of life? There is a price put upon a clean moral life that his mind may be free to act and his body quick to respond. 10 THE MEKCUUY. THE IDEAL AMERICAN GOVERNMENT. Q. L. KIEFFEK, '09. |HEN our forefathers left the sovereign dominions of Europe and settled on the American shores, they sought a tolerance of thought and action. And when the hand of tyranny still persisted in reaching across the seas mi (I grasping them in its despotism, they arose with one accord and declared themselves free and equal. They then set up upon this earth a form of government which they meant to be ideal. Yea, it has even modified the form of every existing government. But its firm establishment was not without a price. The welding of the nation as a world power was amid the din of battle. But not alone by din of battle was this accomplished. Her illustrious sons in her halls of state during peace, also won for her eternal fame. What would she have been but for a Jef-ferson, a John Sherman, a John Hay, or a Boosevelt? Surely their achievements added to those of a Washington, a Lincoln, and a McKinley. But did the establishment of this government alone require the coping with an external world? Ah, no! Internal foes had to be met. There was a time when the curse of slavery threatened the disunion and annihilation of the nation itself. She had met her external foes and had conquered. Was she to perish by her own hand? No. Again mid the din of battle and in her halls of state victories were won. Upon the heights of Gettysburg it was decreed the nation should live. From her halls of state came forth the Emancipation Proclamation and the immortal words of Lincoln at Gettysburg. Such in brief has been our nation's historic past. But let us examine whether the ideal government, of our forefathers' con-ception is today firmly established. Is this ideal being correctly interpreted when it is necessary for the cry to go forth through-out the land : "Shall the people rale?" Is this cry, if the ideal is being correctly carried out, not tautological? Evidently an apathy exists among the American people which necessitates such a cry. The nation is not thinking of her historic past and high ideals. She has permitted her leaders to become the asso- THE MERCURY. 11 ciates of a corrupted few, and the legalizers of a despot which: corrupts her sons and daughters. But this shall not continue. The American people have not forgotten the ideals of their forefathers. They will rule su-preme. From north, from south, from east, from west, there-comes the rumor of her sons uprising to their might of self-gov-ernment. . Down with the betrayers of your confidence and: blighters of your homes. Arise ye true sons of America and save-her from the hands of her enemy. Let the righteous and just rule. God grant that the emblem of our nation shall no longer be a misnomer. May the time come when its stars in the held of" blue shall brightly be the symbol of ripening fields and happy homes; its red, the symbol of the valor and heroism of her sons not vainly manifested; its white, the undeniable symbol of the purity and the true faith of her people. And as the sun makes his daily circuit may this emblem even be found waving before-his path—a symbol of "a government of the people, by the peo-ple and for the people"—which "shall not perish from the earth." A THE DAHCE OF DEATH. S. E. BOWER, '10. T was midnight in the little Canadian town of St Francis. The continuous rattle of many shuttles and. the steady grind of factory wheels had long since died, away. Only the echo of a foot-fall on the stone pave-ment, or the distant barking of a dog across the Walloostook broke the profound silence. Probably none of the villagers were conscious of the superb, beauty of this night. All of them had long since retired—save one man. John Maynard, a bachelor, lived in the upper story of an old mansion which, divested of its former glory, was now used as a kind of apartment house. The court was to meet the-following week and he had been working for several hours on his briefs. His work finished, be folded his papers, and leaned back 12 lUE 11EKCCKY. to relax in his chair. He contemplated retiring but his atten-tion was suddely attracted by the light of the clear moon. He stepped to the window to drink in the beauty of this night. From his position he could look down upon the Walloostook as her shining waters moved along silently. On the ridge yon-der his eye beheld an oak standing in profile against the sky. and near it one pale star caught in the upper branches of a dead pine. On the opposite ridge but a short distance away, the little graveyard stood out in full view where tops of the pine trees were rocking to and fro' in the night breeze and the white stones shone in the moonlight and the long shadows crept silently o • this dwelling place of the dead. For some time Maynard stood silently musing upon the see] '•This is the very witching time of night when the spirits stalk abroad," said he to himself, startled by the sound of his owi voice. Suddenly it flashed through mind that this was the eve of All Saints' Day, the night on which the disembodied spirits returned to visit the scenes of their life on this earth. Just then the town clock struck the half hour after eleven. He hastily threw on his coat, reached for his hat and betook himself to the graveyard. He was a venturesome fellow and de-termined to find out for himself whether this superstition had any foundation in fact. He hurried along at a breathless pace and was soon at the entrance of the cemetery where the rusty gate created an unwelcome greeting as he passed within. For a moment he stood still, hesitating to pursue this adventure, but the sound of the midnight hour from the distant clock spurred him on to quick action. He rushed to a secluded corner of the graveyard and concealed himself beneath a grave-stone. "This is indeed a ghostly scene," thought he, "and I wonder whether my foolhardiness will be rewarded." The echoing ring had not yet died away when the graves be-gan to yawn forth their dead. One after another opened and there floated majestically forth all that was left of that frail form which men and women so often worship here on earth. Others came more slowly as though reluctant to be aroused from their peaceful slumber. Some had but one leg, others but one-arm. Some forms were bowed with a ripe old age, others had' THE MERCURY. 13 the bearing of a knight. Some jaws were set with teeth of gold,. while others had no teeth at all. At first there was heard not a sound to break the awful still-ness, but as the assembly increased in number the spirits began. to seek out each his own friend or relative and soon the conver-sation became general. '"How are you, Brown, I'm glad to see you out again." ■•Hello, Smith, where've you been keeping yourself?" •'And here's our old friend Jones. Jones, we're mighty glad-to see you." "Well, just think of it," grumbled poor old Mrs. Black, "if my old man didn't go and git married again, and buried his second wife within two feet of me. I won't lie there, so I won't. No, I won't." "Oh, dear," sighed old maid Perkins, "nary a hand has teched my grave in twenty years, by the look of it, an' think of the money I had." And thus it continued. Here a young fellow muttering male-diction on a certain young doctor who had made an unsuccessful attempt to remove his appendix; and there an old miser griping two rusty pennies—sole remnants of his earthly store. At length a huge and bony frame, more stately than his fellows, mounted a tomb-stone and addressed the assembly: "My clear fellow spirits: Some of you have been rather tardy in coming forth but I guess we are about all here at last. And now what shall be the manner of our celebration ? You remem-ber last year we scattered about the town on a visit to our old homes and friends; shall we do that again? "Yes, let's us visit the town," said one, "I have but one living relative and I must call on him." "No, let's stay here and have a dance," said another, "I want to get limbered up." "Let's have a good old experience meeting," said a third. "Not much. I had enough of them on earth to satisfy me." A sudden whiff of smoke hid the little assembly for an in-stant and when it cleared away Herr Teufel himself was stand-ing in their midst. He was greeted with an enthusiasm which carried Maynard back to his college days in which he figured in 8 football star and his comment was,. '^^tWB«i^a^tJji(.|§.,mjti 1 GETTYSBURG COLLEGE Gettysburg, Pa. LIBRARY - 14 THE MERCURY. confined to earth."' .Now the devil persuaded them to celebrate with a dance, explaining that if any relative needed attention he would be glad to look after the matter himself. "We have no instrument," objected one spirit. "Give me a fiddle," shouted the devil. An old musician came forth, through iho crowd and produced a violin which had been buried with him at his request. "This instrument has suffered somewhat from neglect," ob-served his Satanic Majesty, "it has only two strings." But that, however, is not of any circumstance to a good musician. This,. in fact, gives me an opportunity to prove to you thai ! can w\ a bow as expertly as that form of intra-mundane trident that is peculiar to my lordly office. Let's see. Two strings. A and G. "Why, that makes a discord.*' The assembled spirits laughed a hollow laugh at this remark. "Yes, a discord," continued the devil, "the sort of progression not without canon in my tin of music. But enough of this palaver. I'll show you that if necessity is the mother of invention I'm its father." In a I ri he pulled up the A string a half tone to B fiat and began a stir-ring dance in G minor. As the strains of music began to sound shrill and clear on the night air, the shadowy forms snatched each one his partner, whether man or woman, old or young. The many joints, stiff from non-use, began to creak and grind together till the music itself was almost drowned. The practiced violinist became warmed to the fray and brought forth such magical strains that one was reminded of the sacred cremona in the hands of the master. The steps and swing of the dancers increased to the rythm of the music till the dry bones rattled and clattered aa only dry bones can. "They glided past, they glided fast Like travelers through a mist. They mocked the moon in a rigadoon Of delicate turn and tryst. "With mop and mow we saw them go Slim shadows—hand in hand. About, about, in ghostly rout They trod a savaband. THE MERCURY. 21 would require too much space. Let us limit ourselves to the manner in which the American negroes are treated by the people ef the United States, and show why they are considered so in-ferior, how they are treated and the possible remedy for closing the breach between the two races. The negro is here'to stay. It is a case of "visiting the iniquity of the fathers upon the children unto the third and fourth gener-ation,'' in a magnified sense. When the old slave-traders were conveying thousands of human beings across the waters, so as to make the men of another race rich and prosperous, little did they think that they would be as free and independent by law as the masters themselves. They brought them here to serve, and they thought that they would naturally serve to the end of time. Born and reared ignorant, degraded, and illiterate, they were brought to this country, where they were often treated as brutes. They were ranked as animals. As animals they received no edu-cation; they had no social intercourse with intelligent people; the}- had no chance for intellectual development, and if they would have had, they did not have the time. As a result, we have the negro of today on our hands. While they receive a much, more human treatment than they did fifty years ago, yet they are counted socially, mentally, morally, and racially inferior to the white man. There are nine millions of negroes in the United States at present. This great mass of humanity must live in some man-ner. As it is now, they must live by serving. They are not per-mitted to hold great social and political positions. They even are not permitted to earn a living as carpenters, plumbers, ma-sons, painters, and the hundred other mechanical trades. A negro can be a fireman on a locomotive, but when he is fit to be an engineer he is turned back. That position is reserved for whitemen only, although a negro may be more capable than many a white engineer. The most responsible positions that the great majority of negroes may hold is to be a bootblack, a barber, a servant, or perhaps a teamster. A great crime has been commit-ted if he becomes a prosperous farmer, or banker, or prosperous-business man. In the South he is even treated more harshly than in the North. There race prejudice exists so firmly that special schools, special hotels, and special conveyances, besides a. THE MERCURY. host of other specials, are required so that th uiv be no ming-ling of the races. We all recognize the fact that the negro is as free as we but when it comes to the point we can never admit him as an equal. Even a negro who stands at the head of his race, and who really is our equal, and possibly superior, is still held, as our inferior. Negroes are undoubtedly advancing in civilization and culture. But the very thought that they may some day be our equals, or even our superiors, is a disagreeable and repulsive thought, I dare say, to every white man and woman in the United States. To remedy these conditions a co-operation of white and I must be formed. Surely we must not retire into the old sysi of the feudalism of the Middle Ages, having the white man as the employer, and the negro as the servant. So in order not to have the feudalism of the races, the negro must be changed and become an equal of the white man. The white man should give the negro the rights of common humanity, the right to better himself, socially and economieallj'. Booker T. Washington sums up very clearly the negro's part in the following statement: "The more I study our conditions and needs, the more I am con-vinced that there is no surer road by which we can reach civic, moral, educational, and religious development, than by laying the foundation in the ownership and cultivation of the soil, the saving of money, commercial growth, and the skillful and con-scientious performance of any duty with which we are intrusted.'" THE POWER OF PUBLIC OPINION. MISS VIRGINIA BEARD, '09. |NE of the most potent factors in the direction or forma-tion of a business enterprise, political campaign, social reform and in many eases even the selection of a life course, is found to be the great motor power of public opinion. Consciously or unconsciously we hold up to this light our undertakings and their possible or probable results, and BR, IMJLLF.U IJV IPTTH.ITITTTS.IIS PICTURE FRAMES 0F AU S0RTS M W ft** * A W «h4U, REPA|R woa|( DQNE pROlwpTLY I WILL ALSO BUY OR EXCHANGE ANY SECOND-HAND FURNITURE NO. 4 CHAMBERSBURG STREET, GETTYSBURG, PA D. J. SWARTZ DEALER IN COUNTRY PRODUCE, GROCERIES, CIGARS AND TOBACCO. GETTYSBURG. SHOES REPAIRED —BY— J. ff. QoHep, 115 Baltimore St., near Court House. GOOD WORK GUARANTEED. —TS— J. I JVfUJVTPEfi Your Photographer ? If not, why not? 41 BALTIMORE ST., GETTYSBURG, PA. 8EFT0N I FLEMING'S LIVERY, Baltimore Street, First Square, Gettysburg, Filbert St. A convenient and homelike place tostay while in the city shopping. An excellent restaurant where good service combines with low prices. BOOMS $1.00 PER DAY AND UP. The only moderate priced hotel of reputation and consequence in 3Pla.ilad.elplaj.a, ModgnLSteamu^dry . . OF YORK . . 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PATRONIZE OUR ADVERTISERS. **»♦«♦«**»«««♦*$' Good Work Low Prices Publishers ot THE GETTYSBURG NEWS 142 Carlisle St., Gettysburg, Pa. BIIIE1EII if LITTLE, LTD. AMOS ECKERT Latest Styles in HATS, SHOES AND GENT'S FURNISHING .Our specialty. WALK-OVER SHOE AMOS ECKERT Prices always right The Lutheran puhl^pg poitfe. No. 1424 Arch Street PHILADELPHIA, PA. Acknowledged Headquarters for anything and everything in the way of Books for Churches, Col-leges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and devel-op one of the church institutions with pecuniary advantage to yourself. Address H. S. BONER, Supt. THE GETTYSBURG JIEKCURY The Literary Journal of Gettysburg College VOL. XII. GETTYSBURG, PA., MAY, 1903 No. 3 CONTENTS THE TOMB OF HIS FATHERS (Poem) . 80 THE INFLUENCE OF STOIC PHILOSOPHY ON ROMAN LAW 81 RALPH H. BERGSTRESSER, '03. A STUDY FROM LIFE 85 HERBERT L. STIFEL, '03. THE HIGHWAY TO SCHOLARSHIP 88 VERA L. WAGNER, '06. RETURN OF PERSEPHONE (Poem) 91 THE NEGRO—HIS DEMANDS AND PROSPECTS . . 93 NORMAN S. WOLF, '04. A MIDNIGHT ADVENTURE 101 J. GARFIELD DILLER, '04. INSTRUCTION BY MEANS OF PICTURES . . .106 A. L. DlLLENBECK, '05. EDITORIALS 108 EXCHANGES no 8o THE GETTYSBURG MERCURY. THE TOMB OF HIS FATHERS. FROM THE GERMAN OF UHLAND. I LOWLY he went o'er the meadows To the chapel above the wood ; There, a gray-haired knight in armor, In the darkened choir he stood. The coffins of his fathers Stood close along the wall; A wondrous song came in warning From the depths of the vaulted hall. 'Plainly I hear your greeting, Ye spirits of heroes dead. Now hail me, for I am worthy And am come to share your bed." There stood in a sheltered corner A coffin yet unfilled ; For his resting place he took it, For a pillow he took his shield. His hands on his sword he folded And peacefully fell asleep. The ghostly songs grew silent, For here must be silence deep. it THE GETTYSBURG MERCURY. 81 THE INFLUENCE OF STOIC PHILOSOPHY ON ROMAN LAW. RAI.PH H. BERGSTRESSER, '03. IN order to form a correct conception of Stoicism we must remember that it was not merely a system of ethics, but a religion raised upon the ruins of polytheism ; that it was not the work of a single individual, but a collection of doctrines from different sources which meet in one and the same channel like the tributaries of a river. Hence its practical turn, and the complex nature of its teachings. The Stoics had no fixed dogmas concerning theoretical ques-tions of religion ; one might believe in immortality or not with-out ceasing to be a disciple of Stoa. What constituted the Stoic, and united all the members of the school, was their motto, "Virtue for virtue's sake." The "summum bonum," according to Stoicism, is to do your duty because it is your duty; everything else, health, fortunes, honors and pleasures, are indifferent and even bad, when they are the sole objects of your strivings. Virtue alone has the power of making us happy, providing we seek it in a disinterested manner. Every-thing is decreed by Fate and nature; therefore let come what may, the Stoic is resigned. His supreme rule is "sequi na-turam," that is, to follow the law which nature enjoins upon conscience, and which is identical with the law that governs the world. Before the introduction of Stoicism, the tyranny of the Ro-man emperors seems incredible to us, viewing it as we do from a great distance of time and place. It is not so much the bar-barity of the despot—released from all fear of God, and over-whelmed at the same time with the fear of man—as the pa-tience of the subjects, that moves our wonder and appears at first sight among the inscrutable problems of history. Are we not able to find a solution of this in the tyranny of the Roman families ? The viciousness of their own institutions, their own personal habits and usages, hardened them against the sense of 82 THE GETTYSBURG MERCURY. wrong and suffering. Whenever the Roman entered his own dwelling, the slave chained to the door-way, the marks of the iron and the cord upon the faces of his domestics, all impressed him with the feeling that he was a despot himself; for despot and master were only other words for the same fearful thing— the irresponsible owner of a horde of human chattels. Ty-ranny was his own birthright; how could he resent its exercise in another? Roman Imperialism allowed the freest discussion of Stoic philosophy, although, no doubt the object was to direct the attention from politics. Stoicism, however, held aloof from the practical workings of the world, and it has frequently been taunted for the hopeless distance at which it stood from the sympathies of mankind in general. But let the Stoics be judged solely by what they attempted. Their aims were high. They sought to make some men more than human. The empire for which they sighed was the empire of the best and wisest, the oligarchy of reason. But, according to-a noted scholar, their aspirations were really less visionary and unpractical. They descended from the clouds to the earth to impregnate with noble and fruitful principles such forms of government as were actually accessible to them. The point of contact between the Stoic Philosophy and Roman Law is to be found in the Law of Nature, and this con-ception of the jus naturale worked its way into the Roman thought, and was used to explain not only the foundation of individual and social morality, but also the basis of legal rights and obligations. From the time of Alexander Severus, the legal literature of Rome is pervaded with the idea that law has a more ultimate foundation than custom or convention—that it is founded on the nature of things. "The influence of Stoicism upon Roman Law," according to Maine, "is not to be judged by mere repetitions of moral pre-cepts, but rather upon the prevalent belief in Natural Law as the ethical basis of civil law, by the general recognition of the supremacy of reason as a guide in civil action, and by the common method which came to be employed of interpreting THE GETTYSBURG MERCURY. 83 legal duties in the light of the higher principles of Natural Equity." One of the first changes was noticed in the new meaning attached to the jus gentium. The term was originally applied to the body of customs common to Rome, and the states sub-ject to Roman dominion. When viewed in the light of the jus naturale, the edicts of the praetors, instead of being viewed merely as arbitrary laws, were considered as the remains of that primitive law which the Universal Reason had instituted for all men. Gains says that "the law which natural reason has con-stituted for all men obtains equally among all nations and is called the jus gentium." As a natural result of the adoption of Stoicism, slavery was condemned. It was no longer considered to be an eternal law of nature. The new light in which the Stoic viewed the affairs of life, taught him to recognize the moral government of the world as a system of mysterious wisdom and mercy besides which the idea of slavery was incongruous. One of the greatest changes effected by the new philosophy was the abolition of domestic tyranny. The .authority of the father had been without limit. As far as the restraints of law were concerned he was despot in the household. He had over its members the right to inflict death. From the time of the introduction of Stoicism the authority of the father began to be reduced. The paternal power, the patria potestas, was curtailed. Christianity also contributed to this reform. How far the milder sentiments of Christianity were active in modifying the thought and feeling is a question difficult to settle. This is certain, that the Stoic teachings tended strongly from the be-ginning to such a result. Regarding the influence of Stoicism upon Roman Law, dif-ferent opinions have been advocated by different writers. Some profess to find the Roman Law filled with particular precepts drawn from the Stoic philosophy ; while others seem to qustion the reality of any Stoical influence whatever. "The view which seems most reasonable," says Morrey, "is that the Stoic theory of natural law exercised a positive influence upon the legal 84 THE GETTYSBURG MERCURY. thought of Rome, exhibited not so much in the form of partic-ular rules, as in the general principles which controlled the methods of interpretation employed by the jurists." ^i,- A MEMORY. The March winds blow across the fields With clamorous trumpeting ; And to my heart there comes a dream Of a long vanished spring. The scent of the lilac-perfumed air Within a garden old, Where grew sweet-blossomed mignonette, Pansy and marigold. And there was one who culled the flowers Theirs was a happy lot, The lily with its heart of gold, The blue forget-me-not. Ah, little maid of long ago, Who, with your spring time flowers Comes from the past to gladden |me, And cheer my dreamy hours. No fairer flower ever grew Nor one with daintier grace, Than you, with sunlight in your hair, And rose hue in your face. The flowers sweet long since are gone, No more they greet the dew ; But ever in my heart is kept The memory of you. So to that heart there comes a dream When wild the March winds blow, A maiden in a garden old A spring time long ago. —University of Virginia Magazine. THE GETTYSBURG MERCURY. 85 A STUDY FROM LIFE. HERBERT L. STIFEI., '03. IT was the night of the President's reception. Jack Burton and Donald Hastings, who had taken charge of an alum-nus that evening, were strolling along the leafy campus paths, listening to his tales of college life long ago. The alumnus was telling the story of an old hazing expedition in which he had taken part back in the fifties. When he had finished and the laugh was over, he suddenly became grave and after a mo-ment's silence said in a low tone, "Poor old Bill 'Knox was* in that, too. He was one of our men. Did you fellows ever hear his story ?" "No," replied Hastings. "I've seen his name in the records, but very little is given about him there." The alumnus threw away his cigar: "Well, it's a queer tale. Knox was a good, conscientious fellow, the kind you would have for one of ycur Y. M. C. A. presidents now, and he was very much interested in another man, a classmate by the name of Phillips. This man Phillips was a tough case ; he had been a mighty bright and promising young fellow when he came to college, but he got into the wrong crowd and certainly did go down hill fast. Drink ! I've seen a bit of the world for the past thirty years, but I never saw a man drink the way he did. I-Ie seldom drew a sober breath. Well, Bill liked the fellow and tried and tried to reform him, but it was no good until that night in '59 when the dormitory burned down. Phillips was lying in his room dead drunk. He would have been burned to death that night if Knox hadn't thought of him and dragged him out at the risk of his own life. Both of them were in the hospital for a month and a half after that. From that time on Phillips was a changed man. The two became inseparable and under Bill's influence he pulled himself up until he was the man he had been at the beginning of his course. Naturally bright, he gradually rose until at Commencement he stood sec-ond in his class. The one man above him was Bill Knox. 86 THE GETTYSBURG MERCURY. After graduation they opened a law office in partnership, and when the Civil War broke out, they both answered Lincoln's call for volunteers, and enlisted in the same company. "The rest of the story I heard from Phillips. During the third year of the war, Bill's misfortune began. Just after the battle of Gettysburg a message came to him that his wife was dying—he had married Bess Lawrence, one of the town girls— and if he wished to see her alive, he must come at once. He did not wait for leave of absence; that would take time, and every moment was precious then. Under cover of night he stole through the lines and reached home just in tirne to be with her when she died. And then—then, when it _was all over, and he was about to rejoin his regiment, he found that he was branded as a traitor and deserter. If caught he would be shot without mercy ; he was a fugitive from justice. Well, the poor fellow disappeared completely, and no one has ever heard of him since. I don't know whether he is dead or alive, nor does anyone else. It does seem strange, though, the way his life was ruined, and now Phillips, the man for whom he did so much, is on the bench in Chicago—criminal court, I believe just elected." When the alumnus finished, the little group was strangely silent. The strains of the orchestra playing "Auld Lang Syne" in Bayard Hall, floated softly across the campus. "Poor devil!" muttered Burton, and silence fell again. * * * * # * Upon the same day on which the alumnus told the story of his college career, Judge Phillips was to try his first murder case. The accused, as it seemed, had stabbed and mortally wounded a man in a drunken brawl in one of the down-town saloons. The deed was witnessed by five or six persons and the counsel for defense despaired of getting even a second de-gree verdict. The judge was in a strangely reminiscent mood that morn-ing. This was the day on which his old class was holding its reunion. It set him thinking of his college days, of that night when Knox had not only saved his life but had rescued his THE GETTYSBURG MERCURY. 8; immortal soul. He was thinking how much he owed to his old chum and wondering what had become of him. When he arrived at the court room, it was already half filled. Court was opened and the prisoner was brought in. He was a miserable, trembling wretch, with bleared eyes and unkempt, matted hair. A ray of sunlight crept softly in through the barred window and played about the room. It seemed strangely out of place on the bare, white walls and the stern faces of the jury. The trial was short. The jury, retiring only for fifteen minutes, brought in a verdict of "Guilty in the first degree." The judge had not paid much attention to the details of the trial; he had barely glanced at the prisoner. Now he arose to pass the sentence. "Prisoner at the bar, have you anything to say why sentence of death should not be passed upon you ?" The words fell solemnly and slowly from his lips. Suddenly the crouching figure in the prisoner's "bar sprang up, the stooped shoulders were squared, the dull eyes flashed defiantly, yet with a pleading light. The prisoner uttered but one sen-tence. Stretching out his arms to the judge he cried, "Dick, don't you know me ?" The judge started ; he reeled and leaned heavily on the desk beside him. That voice, that position. Surely this creature could not be Will Knox, laughing, gay, honest, good hearted Bill. The room swam before his eyes, a black mist was hiding everything. His brain was on fire. God! He could not sentence this man—the man who had saved him, soul and body ; the man who had made him all that he"was. He could not condemn him tp death. He could not—he could not—but calm, he must be calm his duty ! Twelve honest men had found him guilty of murder and his duty! There was an awful silence in the court room. Then the judge, with white, set face, slowly but clearly and distinctly spoke the words which consigned the man to the scaffold. They led the prisoner away. The people filed slowly from the room. His Honor sank back into his chair. His head drooped on the railing before him, his clinched hands relaxed. The little sunbeam danced across the room and rested gently on his face. He was dead. 88 THE GETTYSBURG MERCURY. THE HIGHWAY TO SCHOLARSHIP. VERA L. WAGNER, '06. THIS is an age of specialization along all lines of activity. A special training is therefore necessary to eminence in any one of the vocations. The successful farmer, lawyer, preacher, or physician is the man who thinks. Thought power is the door to success and it is open to all. Reading is one of the avenues leading up to scholarship—not reading and storing the knowledge which has been gained in the upper shelf of the mind, never to be used again, but reading and making what rs read a part of that mind. If what is read be not assimilated, the mind becomes like a storehouse filled with things useless. The scholar reads and masters what he reads; arranges and classifies the knowledge he has gained. The manner of reading is of far greater importance than the quantity read. To read and retain confused and indistinct im-pressions is of no practical value. To read without testing the facts and criticizing the theories advanced, is equally useless. Others may state facts and put forth new theories, but the scholar will verify these facts by his own experience and en-deavor to establish the validity of the theories. The scholar is so far superior to other men because he thinks. The thinker cuts his way through his subject smoothly, grace-fully, rapidly ; other men wear out life against the simplest problems. The scholar is not led hither and thither by the opinions of others, but, after a thoroughly unprejudiced investi-gation of a subject, he forms an opinion to which he will cling until convinced of his error. This resolute following of one's opinion in the face of any apparent failure is the secret of any discovery, any great achievement, any advance in philosophy or historical knowledge. Columbus, in spite of the doubts of friends and the jeers of others, demonstrated to the world that his theory of the earth's sphericity was a scientific fact and not a baseless fancy. Edison said in respect to his inventions, "I never did anything worth THE GETTYSBURG MERCURY. 89 * doing by accident." Grant, with his iron will, turned not a hair's breath from his purpose until Lee surrendered his sword at Appomatox. Cyrus Field made three attempts before he mastered the forces of nature and successfully laid the Atlantic Cable. Kant spent seven years upon his "Critique of Pure Reason." Bancroft worked twenty-six years on his "History of the United States," Gibbon twenty years on his "Decline and Fall of the Roman Empire," Webster thirty-six years on his dictionary. Stephenson perfected his locomotive after fif-teen years of intense application. Harvey labored seven years before he discovered the circulation of the blood and was then called a crack-brained imposter by his fellow physicians. These great achievements were wrought out, not by one tremendous effort, but by patient and continuous endeavor. Labor is still and ever will be the inevitable price set upon everything which is valuable. Ruskin says, "Never depend on genius; if you have talent, industry will improve it; if you have none, industry will supply the deficiences." Great achievements are not accomplished by half hearted effort. Any attempt toward achievement of any kind will prove a dismal failure unless all the energies are bent in that one direction. To none other can more difficult problems arise than to the scholar. Unless, therefore, all the forces of a scholar are united by a lively enthusiasm he cannot succeed. The intellectual development of man during the last century is marked by specialization in all vocations. The scholar is expending his energies not in all directions, but earnestly and resolutely in one direction. Too many persons of to-day are content to be "Jacks of all trades and masters of none." The world is full of persons who can do everything, but the world wants those who can do one thing and do it well. "The weak-est living creature," says Carlyle, "by concentrating his power on a single purpose can accomplish something, whereas the strongest by dispersing his over many may fail to accomplish anything. The drop by continually falling bores its passage through the hardest rock. The hasty torrent rushes over it with hideous uproar and leaves no traces behind." 90 THE GETTYSBURG MERCURY. By contrasting the scholar and the illiterate the rewards of scholarship are fully understood. In their mental and material conditions, vast differences are noticeable. The ignorant and surperstitious fail to appreciate the true beauty of nature. On the other hand, high positions are not held by the rich, but by men of cultured mind. Why then cannot everyone become eminent in a world where thought rules and great minds achieve mastery over men?' Eminence, however, cannot be attained but by persistent, strenuous effort for "No pain, no palm ; no thorn, no throne; no gall, no glory ; no cross, no crown." * % A sense of duty pursues us ever. It is omnipresent, like the Deity. If we take to ourselves the wings of the morning, and dwell in the uttermost parts of the sea, duty performed or duty violated is still with us, for our happiness or our misery. If we say the darkness shall cover us, in the darkness as in the light our obligations are yet with us.—WEBSTER. Mark how fleeting and paltry is the estate of man—yester-day in embryo, to-morrow a mummy or ashes. So for the hair's-breadth of time assigned to thee live rationally, and part with life cheerfully, as drops the ripe olive, extolling the sea-son that bore it and the tree that matured it.—MARCUS AURE-LIUS. Appearances to the mind are of four kinds. Things either are what they appear to be; or they neither are, nor appear to be ; or they are, and do not appear to be ; or they are not, and yet appear to be. Rightly to aim in all these cases is the wise man's task.—EPICTETUS. THE GETTYSBURG MERCURY. 91 RETURN OF PERSEPHONE. f^EMETER decks the world in green ■*^ To greet Persephone. She carpets with a verdant sheen Each meadow, lawn and lea; And every field and forest scene She brightens silently. She bids the tiny buds unfold, The merry robin sing, The violet forget the cold, The arbutus upspring. The crocus, too, in cup of gold Its sweetest tribute bring. She watches with an anxious eye Each shifting shade and light, And scans the ever-changing sky From morning until night. Now heavy clouds go floating by, And now the sun shines bright. Oh, for a breath of summer breeze To wake the sleeping flowers ! Oh, for the shade of budded trees, The balm of April showers ! Oh, for the green of grassy leas, For glad and golden hours. Oh Earth, no more in silence be, In deepest, darkest night ; Break forth in strains of melody, Press onward to the light. Then shall my lost Persephone Return all fair and bright. 90 THE GETTYSBURG MERCURY. By contrasting the scholar and the illiterate the rewards of scholarship are fully understood. In their mental and material conditions, vast differences are noticeable. The ignorant and surperstitious fail to appreciate the true beauty of nature. On the other hand, high positions are not held by the rich, but by men of cultured mind. Why then cannot everyone become eminent in a world where thought rules and great minds achieve mastery over men? Eminence, however, cannot be attained but by persistent, strenuous effort for "No pain, no palm ; no thorn, no throne; no gall, no glory ; no cross, no crown." A sense of duty pursues us ever. It is omnipresent, like the Deity. If we take to ourselves the wings of the morning, and dwell in the uttermost parts of the sea, duty performed or duty violated is still with us, for our happiness or our misery. If we say the darkness shall cover us, in the darkness as in the light our obligations are yet with us.—WEBSTER. Mark how fleeting and paltry is the estate of man—yester-day in embryo, to-morrow a mummy or ashes. So for the hair's-breadth of time assigned to thee live rationally, and part with life cheerfully, as drops the ripe olive, extolling the sea-son that bore it and the tree that matured it.—MARCUS AURE-LIUS. Appearances to the mind are of four kinds. Things either are what they appear to be; or they neither are, nor appear to be ; or they are, and do not appear to be; or they are not, and yet appear to be. Rightly to aim in all these cases is the wise man's task.—EPICTETUS. THE GETTYSBURG MERCURY. 91 RETURN OF PERSEPHONE. ■ "%EMETER decks the world in green -™^ To greet Persephone. She carpets with a verdant sheen Each meadow, lawn and lea ; And every field and forest scene She brightens silently. She bids the tiny buds unfold, The merry robin sing, The violet forget the cold, The arbutus upspring. The crocus, too, in cup of gold Its sweetest tribute bring. She watches with an anxious eye Each shifting shade and light, And scans the ever-changing sky From morning until night. Now heavy clouds go floating by, And now the sun shines bright. Oh, for a breath of summer breeze To wake the sleeping flowers ! Oh, for the shade of budded trees, The balm of April showers ! Oh, for the green of grassy leas, For glad and golden hours. Oh Earth, no more in silence be, In deepest, darkest night ; Break forth in strains of melody, Press onward to the light. Then shall my lost Persephone Return all fair and bright. 92 THE GETTYSBURG MERCURY. Persephone, Persephone, For many weary days My heart has wandered, seeking thee In dark and desert ways ! Persephone, come back to me, And fill my soul with praise ! I hear her footfall on the hills, Her smile the flowers hold ; Her laughter ripples in the rills, Sunshine her hair of gold. Her sweetness all the Spring-time fills With beauty, never told. -*> * ** She comes! Her footsteps press the grass,- Wild flowers spring beneath, And bloom, a perfect, perfumed mass Her queenly brow to wreathe. The wood birds greet her as they pass, And sweetest carols breathe. O Earth, bring all thy treasure sweet, The lilies of the lea, And scatter at her fairy feet Who cometh now to me ; And sea and sky grow glad to greet Returned Persephone. A. R. W" '99. THE GETTYSBURG MERCURY. 93 THE NEGRO—HIS DEMANDS AND PROSPECTS. NORMAN S. WOW, '04. THAT slavery always is one of the most shameful and disas-trous institutions which can exist in any country under any form of government is obvious, and there is no need to tarry for the substantiation of this fact. All right-minded men have granted it, when once they have seen and felt the tightening fetters which slavery twines about society. While many clearly saw the dangers with which our nation was threatened by treat-ing the negro as a chattel, they nevertheless felt that the slave-trade could not be abolished without blasting the prosperity of the people by whom it was upheld. We have learned the lesson that slavery is unjustifiable, since over our land has been un-furled the standards of worth and merit, and they demand re-cognition, no matter by whom they are floated. The darkest blot on. the pages of the short, yet significant, career of our country is the stain which the disregard for in-herent rights of God-created creatures has left. It is as a thorn buried deep in our nation's conscience, which shall always prick us with the sting of remorse, no matter how closely our ex-bond servants may become assimilated into the interests, prosperity and welfare of their former task masters. The no-bler they acquit themselves, the greater will be our cause for shame. The negro's bondage was in a measure worse than the scourge-inflicted servitude which the Egyptians forced upon God's chosen people. Israel suffered at the direction of God and was subdued by a heathen power. But the negro in his inno-cence and ignorance was bound by an enlightened nation. He, whom the mist of superstition enshrouded, possessed neverthe-less an embryonic soul which was fashioned by God. For no cause except the spirit of indolence and the greed of a superior brother was his back seamed and scarred. This brother treated him as a peer of beasts of burden and labor, whose mouths never frame words whereby to witness of their powers of thought, of reason, and of love. In silence do beasts drag out 94 THE GETTYSBURG MERCURY. their lives with now and then a bray or a low, which tells most convincingly what grade of creatures they are. They see, but their powers of discrimination and reason, if they have any, are not cognizable—their all is sentiency alone. Are we not shocked to the center of our moral and spiritual natures, to re-call that men and women, who not only felt, but were also sus-ceptible to fine discriminations of friend and foe, of right and wrong, of honor and disgrace, have no more than twenty-five years ago been trodden down and made a brother to the brute ? This fact alone is sufficient justification for proper attention and the cultivation of the negro, that during his dark days of slavery, he was not only capable of loving, but in many instances he really loved those who held him in bondage; he wept with the afflicted ones of the "big house," as well as with those of his own race. During the absence of the master, when to the servants was entrusted the guardianship of the home, no ma-rauders or foe entered those doors, except over the dead or wounded bodies of those whose duty was defence of property and persons, and not self-defence. It does not seem plausible nor proper that the negro should be rated as a brute, nor was he such during his bondage, in spite of the fact that he shared pens and stalls in common with the brute. He was and is a man acquainted with the '.'I" and "you." From many a black "mammy" and father also went up such heart-appealing prayers as God alone has recorded and also rewarded. Since the negro is susceptible to the finer emotions and sentiments, which the white race boastfully calls its own in its pride and prejudice, there is need to ponder seri-ously before we declare against the rights and privileges, for which the negro is slowly but surely becoming a worthy re-cipient. His condition calls for the sympathy and the love of an es-pecially honored and superior race. We are proud of pedi-grees which can be traced back through many generations. We are called upon to maintain them and to keep them from disgrace, or perchance, to free them from dishonor. The in-fluences of ages of Christianity and civilization are focused THE GETTYSBURG MERCURY. 95 upon us, and in the brilliancy and congeniality of their beams we seem to forget that around us precious seed is wasting for want of the necessary conditions of life. The Negro knows no lineage either to honor or to disgrace, he was transplanted from regions where civilization has not yet dawned, where gods of cruelty stir up strife and murderous dissension instead of breathing the heaven born peace, which, strange to say, he has learned to find and feel during his days of servitude. The Negro has no claim to prestige and honor in the light of illustrious predecessors, which, alas too often is made the all-sufficient claim for rights and distinctions by many mem-bers of our own race, regardless of individual worth and at-tainments. Will the fact alone, that we belong to a superior race secure just and lasting success, when merit is painfully lacking, and will the fact that individual worth has been suc-cessfully developed in an inferior race, be a sufficient reason for ignoring that worth? Something is continually whispering to us that the world looks for merit, and wherever it is found, it will be recognized in the measure that it answers the demands of human needs. We ought neither to be impatient nor to despair of him who has so lately learned the blessed privilege of freedom, since by its wholesomeness are fed the unfolding possibilities of a down-trodden and ignorant race. Hope and encouragement are found in the great leaps which the Negro has made towards en-lightenment and usefulness during his short citizenship of our nation. Not for all the wealth and ease, which he might have brought the South, would we wish to see him still in the shackles of slavery, where knowledge could not penetrate, and his lofty aspirations, now entertained, to which freedom has made him susceptible, would be unknown. His development will be our gain, his bonds were our burden and now are our shame. Many people have persuaded themselves, through prejudice, to think that the Negro will never rise to the standards of civ-ilization and conservatism which a participation in all the civic rights requires. If we should never have met with any but 96 THE GETTYSBURG MERCURY. those who have been induced to live by their wit, we might justly hold this opinion. But the real condition and character of the Negro, as of all other races, needs careful investigation, and upon these results a safer judgment may be passed. In attempting a brief characterization of the Negro, not as the race may be represented by any individual, since individu-ality may be one of the extremes of the great mass of human-ity which his race represents, we would call attention to his ca-pability to realize his situation. When, on that significant day after the Emancipation Proclamation had been issued, the slaves were summoned to appear before the "big house" to have the fetters cut asunder, there was great rejoicing, with many ecstatic scenes. But in some way these ignorant, crushed people felt that from henceforth their lot was cast in other places. They felt they were no longer the chattels of their masters, but that it was now their duty to care for themselves, to create homes, to acquire education and to fit themselves for citizenship. Do we wonder that soon ecstasy changed to gloom, when the im-mensity of the blessing which had now been conferred upon them was realized ? Do we wonder that many, conscious of their helplessness, stole back to the "big house" and entreated "ole Massa and Missus" that they might stay with them. Hopelessly abandoned, and they felt it, they looked about, imploringly for guidance from generous men which should point them the way to manhood and usefulness. When they discovered that they were now more loathesome and abandoned than ever—and oh! the narrowness and inhumanity of a Chris-tian nation to leave them to such abandonment—they nat-urally, because of necessity, were compelled to depend upon the little ingenuity they possessed in ordering and promoting the best possible interests which could be fostered by their crude knowledge. Because the Negro had been released from slavery, it should not have followed that he could grow to fruit of civilization without careful attention. It is to the un-selfishness of a few men and women, who were too large to be little, that we owe our thanks. By their patient toil and kind-ness they have done more to convince us of the Negro's capa- THE GETTYSBURG MERCURY. 97 >■) !F2.-upp B-ut.ild.irag, YORK, PENN'A. Watch for his Representative when he visits the College THESE FIRMS ARE O. K. PATRONIZE THEM. DO YOU KNOW WHERE The Choicest Candies, The Finest Soda Water, The Largest Oysters, The Best Ice Cream, Can be found in town? Yes, at Young's Confectionary On Chambersburg Street, near City Hotel, Gettysburg, Pa IF YOU CALL OH C. A. Bloehep, Jeuuelei*, Centre Square, He can serve you in anything you may want in REPAIRING or JEWELRY. SEFTON & FLEMMING'S LIVERY Baltimore Street, First Square, Gettysburg, Pa. Competent Guides for all parts of the Battlefield. Arrangements by telegram or letter. Lock Box 257. J. I. MUMPER. The improvements to our Studio have proven a perfect success and 41 Baltimore St., weare now better prepared than Gettysburg, Pa, ever t0 &™y°" satisfactory work. EMIL ZOTHE COLLEGE EMBLEMS Engraver, Designer and Manufacturing Jeweler, 716 CHESTNUT ST., - PHILADELPHIA. SPECIALTIES : Masonic Marks, Society Badges, College Buttons, Pins, Scarf Pins, Stick Pius and Athletic Prizes. All goods ordered through PHILIP BIKLE, JR. HELP THOSE WHO HELP US. Tiie Intercollegiate Bureau or Academic Gosfum. Chartered igog. Ootrell St lAeonard, makers of the Caps, Gouuns and Hoods To the University of Pennsylvania, Harvard, Princeton, Yale, Cornell, Columbia, University of Chicago, University of Min-nesota, Leland Stanford, Tulane, University of the South, Wel-esley, Bryn Mawr, Wei s, Mt. -iolyoke and the others. Illustrated Bulletin, Samples, Etc., upon request. E. A. Wright's Engraving House, 1108 Chestnut St. PHILADELPHIA We have our own photograph gallery for half-tone and photo engraving. Fashionable Engraving and Stationery. Leading house for College, School and Wedding Invitations, Dance Programs, Menus. Fine engraving of all kinds. 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FEMALE REPRESENTATIVE AND RESISTANCE IN OKA RUSMINI'S EARTH DANCE Mita Hati Priyantini English Literature, Faculty of Language and Arts, Surabaya State University. Mitahati@rocketmail.com Mamik Triwedawati SS. M.Pd. English Department, Faculty of Language and Arts, Surabaya State University Abstrak Novel Earth Dance merupakan novel karya Oka Rusmini yang menyuarakan kaum subordinasi seperti wanita maupun queer. Dalam tesis ini, penelitian di lakukan terhadap dua tokoh representatif yakni Telaga sebagai tokoh utama dalam novel dan Kenten sebagai karakter queer. Dengan demikian, dapat di rumuskan tiga masalah yaitu (1) Bagaimana penggambaran representatif wanita dalam novel Earth Dance oleh Oka Rusmini; (2) Bagaimana representatif memimpin perlawanan dalam novel Earth Dance oleh Oka Rusmini; dan (3) Bagaimana dampak dari perlawanan terhadap tokoh-tokoh dalam novel Earth Dance oleh Oka Rusmini. Data dari tesis ini di ambil dari novel sebagai sumber utama dan membaca intensif untuk langkah berikutnya. Untuk menjawab semua masalah, penelitian menggunakan teori Feminisme untuk menggambarkan representatif dan perlawanan perempuan, baik penyebab dan dampakanya. Penelitian kepustakaan di gunakan sebagai data pendukung dalam analisis. Selanjutnya, deskripsi analisis di gunakan untuk menjelaskan hasil analisis. Setelah merumuskan tiga masalah dan langkah penelitian di atas, di temukan bahwa representatif wanita yang melakukan perlawanan di sebabkan karena adanya dominasi laki-laki yang meminggirkan wanita dalam konteks budaya Bali. Namun, pada akhirnya perlawanan wanita tetap mendapatkan hukuman dari para dewa yang harus di terima. Kata Kunci: wanita, representatif dan perlawanan. Abstract Earth Dance is novel by Oka Rusmini which championing the subordinate group such as woman or queer. In this thesis, the study is focused on two representative characters; they are Telaga as the main character and Kenten as a queer character in the novel. Thus, there are three problems which will describe in this study (1) how is female representative depicted in Oka Rusmini's Earth Dance; (2) how is female representative leads to female resistance in Oka Rusmini's Earth dance; and (3) how is the impact of female resistance in Oka Rusmini's Earth Dance characters. The data from this thesis are taken from novel as the main source and intensive reading for the next step. To answer the three problems, the research use theory of Feminism to depict female representative and resistance, whether the cause and impact to the doer. Library research is used as supporting data in analysis. Next is the analysis description used to explain the result of analysis. after the discussion the three problems above, the result is, that female representative did the resistance is because the male domination which subordinate them in the context of Balinese custom. Yet, in the end, these female resistance have to willingly accept their punishment from the gods. Key words : woman, representative and resistance. INTODUCTION The term of women derives from rakta swanita which means women's seed. Balinese custom were originates from Hinduism, in which the concept of Balinese women is contiguous as Hindu women; they are born, lived and are bound with their desa adat. The concept of of unity between men and women is called arddanisvarimurthi in which men and women are described to complete each other. While Balinese custom establish the joint responsibility of a marriage couple for sociopolitical and religious duties, the earlier ethnography of Bali has often associated men as the heads of the households with the role of representing households (Nakatani, 1997:727). Nakatani found that Balinese women have not only double but also triple roles. This research is done on women's roles in her family as a wife and mother, their social roles and a breadwinner in the custom. At the end, she calls Balinese women as wonder women. If super women are demanded to do their house chores as well as their career, 'wonder women' are demanded to do their role in desa adat as one of the characteristic of Balinese women. Bali which is known as the patriarchal system which oppressed women to will under men's dominance. Balinese custom arranged women to submissive to their husband though the women is in a high caste or lower caste status without a protest (Chaitanya, 2010:4-5). For Balinese women, the primary tasks are to produce a good quality children, fostering balance and harmony within family and to work as a family team in society/adat (Suyadnya, 2006:6). In the previous age, Balinese women are work in the house and made songket to earn more money and fulfill the household needs. Married women in Balinese have also roles in maintaining the ritual represented their household. They must take care of preparation and presentation of offering, ceremonial gift-giving and ritual assistance as their main task or they divide the certain task, especially the presentation of offering and gift-giving to their daughter or another female member in the house (Nakatani, 1997:736-737). Through Nakatani's definition of women, that the society prejudice women's main chores are to maintaining the household and take care of their family and it has become obstacles for their career. Most of Oka rusmini's works break taboo to tradition and vividly talking about body and erotic caused much controversy among her family, friends and even society who read her works. They might be disturbed, but she ignored. As an author, she can do something expressing her dissatisfaction, unhappiness and anxiety via the written words. Oka had produced three novel, collection of short stories and poetry, those are, Tarian Bumi (Earth Dance translated into English by Lontar foundation and German as Erdentanz), Putu Menolong Tuhan (Putu Helps His God, translated in English by Vern Cork), Sagra, Pemahat Abad (The Sculptor of the Century, translated in English by Pamela Allen), Tempurung, and Pattiwangi. In every her novels, poetry, and short stories, Oka Rusmini works are ingenious in the sense that focus almost solely on female characters and convey feminine perspective in a consistent and provocative manner. In addition to critiquing the caste system, which in her view is very much shaped and controlled by patriarchal system in Balinese Hindu, Oka depicts competition and tension among her main female characters, and this competition can often be fierce, sometimes even be violent. She explores without reservation the positive as well as the negative qualities of Balinese women from both social groups., but at the same time she never forget to reiterate that patriarchy bears the ultimate responsibility for the social problem related to the caste system. Based on background of the study above, it can be simplify the three problems which emerge as the discussion in this study. How is the female representative depicted in Oka Rusmini's Earth Dance? How does female representative leads to female resistance in Oka Rusmini's Earth Dance? How is the impact of female resistance in Oka Rusmini's Earth Dance characters? In analyzing the data, this study use the theory of feminism. The theory of female resistance contains the definition of female representative which leads to resistance and the impact to the main character in the novel. RESEARCH METHOD In carrying out the study, the library reasearch, which used for literary work deal with this study, is basically descriptive and qualitative research. Most of the data collected from many speech dialogue in Oka Rusmini's Earth Dance as the object analysis which define into twenty chapter in the novel. Earth Dance was firstly published by Indonesia Tera, Magelang, Indonesia in 2000 and was originally serialized in the newspaper Republika, 4 march-8 April 1997. The data is analyzed by using feminism criticism, which is why the librarian research is used as the method. Conducting this analysis will be used to answer the questions in the statement of the problems. The procedure of analysis divided as follows; (1) The first step is to collect data speeches, thoughts, and quotations which have relation to the discussion, (2) Then clasify the data of speeches, thought and quotations to the Telaga and Kenten as the object of analysis, (3) Selecting quotations of the data are finally analyzed by the theories that are mentioned above to describe the concept of female resistance, (4) The ideal characteristic of female resistance begins with the description of female in this novel in order to know what is the impact on Telaga's character as the main character through other characters, (5) Finally, to depict the characterization of Telaga and the impact of female resistance to indicate the significance of resistance in Telaga's personality, the analysis is done by the theories that have been mentioned in preeceding explanation. ANALYSIS The first question will be revealed the main problem that focuse on how female representative in Oka Rusmini's Earth Dance. In this discussion, the female representative divide into three sub-chapters; (1) Physical description of Ida Ayu Telaga Pidada as a brahmana, (2) physical description of Kenten as a lesbian character, and (3) diferentiate of language uses between brahmana and sudra. The second question will be revealed the second problem which focuse on how is female resistance in Oka Rusmini's Earth Dance. The discussion is emerge the main character rebells her own fate as a brahmana and female queer character who ignores the society which determine her as queer. The last question is, how is the impact of female resistance to the main character will be revealed by the discussion which divide into four sub-chapters; (1) punishment for rebel the caste system, (2) Telaga exilled from griya, (3) Telaga changing caste, and (4) Kenten isolated from society. Oka Rusmini's Earth Dance brings up the issues of gender and class-society. Narrated by Ida Ayu Telaga surrounded by four women who shapes Telaga's character and resist from her own custom, which in Telaga's mind was unfair. Telaga is a brahmana woman who feels trapped and unhappy with her own caste and custom. Her mother was a sudra who ambitious to married only to brahmana man. One the issue which cause problematic among woman is physical appearance. It is like that they were race as the most beautiful among others. Physical appearance of main character in Oka Rusmini's Earth Dance Telaga is describe as beauty as a goddess and belongs to brahmana. Made the other girls envy of her. When she was danced oleg, it had always been a public secret that nobody could surpass Ida Ayu Telaga Pidada. Oleg is a dance of love, a dance about delights of romance, about the beauty of courtship (Earth Dance, 2011:13). One of the prominently character named Kenten. She is a best friend of Sekar and also the female queer character. She is a commoner and living only with her mother. Her father was disappeared and doesn't mention in the novel. she was a woman with ten men power and well built phsically strong. Kenten realizes since the begining of her different in desire. Although, she has to play the role of woman, especially in every month when a blood flows between her two legs. She needs to cleanse her body every month. Language system to caste is describes in Oka Rusmini's Earth Dance in some of dialogues and monologue of Telaga's, as in evident in Telaga's speak as third-person narratives below: "Telaga considered him as an idiot, but an idiot who she had to approach with respectful titles: aji – noble father, or ratu – lord. He was a man without character; a man who could be proud of nothing but his masculinity. How could she trust him? As a child, Ida Ayu Telaga Pidada had ashamed to call him her respected father. Telaga's father had an Ida Bagus as a father and Ida Ayu as a mother, so people said his noble blood was of the very highest carat. And so, Telaga had to call this man she hardly knew "Ratu"." (P.17) Through the quotation above is proving that Language uses was strictly adhered by Balinese people. In the past infringement of these rules were harshly punished by fines and even debt slavery. Today, the extreme of language use have been largely abandoned because these sanction can no longer be applied. In Balinese caste system, everything has arranged even in the language uses. The Balinese language is itself a hierarchical, while most words have only one form and is thus insensitie to status; some 1,500 everyday words have two or more lexemes which are hierachically ranked and thus status highly sensitive. The basic rule is that the inferior must uses refined when speaking to a superior caste, whereas superior may use less refined to inferior caste (Howe, 2005:113). In Oka Rusmini's Earth Dance brings up the issues of gender and class-society. Narrated by Ida Ayu Telaga surrounded by four women who shapes Telaga's character and resist from her own custom, which in Telaga's mind was unfair. Telaga is a brahmana woman who feels trapped and unhappy with her own caste and custom. Her mother was a sudra who ambitious to married only to brahmana man. Throughout her entire childhood, Telaga witnesses the oppresive forces of adat and their impact on her mother, wondering if this is what it means to be a noble woman. She can only oppose the practice silently, asking herself many questions while watching the harsh life that her mother has to endure as an ex-sudra woman who has dared to enter the sacred brahmana realm. Telaga's own daily life is mostly confined by the griya walls and the complex rules that regulate her almost every move. Telaga's state of mind with regard to all these restriction is conveyed by free indirect speech. "Unfortunately, she could not enjoy that time for long. Telaga inevitably had to return this borrowed era to Life. She wished she could trick her way back into childhood, even just for a day or two. If only she could, she would grab that time and hide it so Life couldn't find it and ask Telaga for its return. But Telaga could not persuade all-powerful Life to compromise. Life insisted on the following of rigid rules: rules that could not be bent, even slightly." (P.57) The quotation blur's the narrator voice and what occur's in Telaga's mind. The narrator is involved emotionally in Telaga's lament concerning her lost childhood because of her noble status. Telaga is actually complaining about the gods' cruel decision to snatch her childhood so quickly from her, but such complain can only be uttered in the form of a monologue. And moreover, it is softened to the point that it sounds more like nagging than protesting, as if Telaga wants to be sure that it will not offend the gods. Differ from Telaga, Kenten is sudra and the queer character who has different desire for mostly normal women. in Oka Rusmini's Earth Dance who describe as a stubborn woman. No one dared to bother her. Like Luh Sekar, she disdains men, but whereas Luh Sekar is willing to use men to achieve her ambitions, Luh Kenten does not need men and never intends to marry one for any reason. The novel describes her as a lesbian. She feels sexually aroused by looking at Sekar's naked body, but develops an aversion towards her own feminine body. As the result of resistance, female representative in the novel are willingly to receive the consequences of their desire against the rules. The main characters in the novel; Telaga and queer character; Kenten, are the most impacted because of their desire to resistance from the persistent custom which subordinate them. The consequences which had to be submissive by Telaga and Kenten will impact on their entire life. Delueze explain that power do not repression of desire, instead it is the expansion of desire (Colebrook, 2002:91). Ideology is take the concepts of how individual acts against their interest. Colebrook framed that feminity seen in the Jane Austen's or any novelistic composition of character describes on the fabrics, skin colour, gestures, rhythms of speech and body parts – the thiness of waist which it is become the misspresented of ideological stereotypes of woman. Woman is a group of socialy coded affect and intensities that have gone into making up the image of personhood (Colebrook, 2002:93). It is the law of Balinese hinduism if a noble woman who marry man bellow their caste will be exilled from her house. She no longger posses nobility and she cann't posses everything from her former house. Her child will be her husband caste (Avelling, 2006:2). Telaga and Wayan couldn't bear the feelings any longer even they tried harder to ignore it. So, they decide to face every risk which confronts them. Begin with Telaga who exilled from griya and do not allowed to bring anything from her former house. She her child must join to Wayan's caste as a sudra and living with her mother-in-law who opposes her marry to her only son. Yet, because Telaga is no longer a brahmana, she must address everyone in griya with the highest title – Ratu. The worst of it, Wayan found dead in his studio. Telaga had to endure Wayan's mother and sister who since begining didn't accept she coming to their house. Luh Gumbreg who realize that Telaga didn't get blessing from her family before she married with Wayan, ask Telaga to held pattiwangi ritual. The ritual which is remove the noble status from noble woman who marry a commoner. The ritual is also become the reminder for the others noble women to not do the same thing as Telaga. CONCLUSION Oka Rusmini is a Balinese writer who assert Balinese tradition in every her novel. Earth Dance is one of her novel which brings up the issue of female representative who resist against subordination. The main character, Ida Ayu Telaga as the narrator, represent female in high class-caste society who against the people grouping in Hinduism. Divide people into four categories and determine them based those categories. The higher the class-caste, the more they receive privilages and subordinate the lowest caste. While, the queer character – Kenten as a commoner must facing society's judge because her queerness. Both Telaga and Kenten who are representative their female in Balinese society and resist with their own ways. Telaga choose to betray her caste by marrying a commoner – Wayan Sasmita, and receive insult whether from people in griya even her own mother and from Wayan's family. She is no longer a noble woman, instead she is a commoner such her husband. Her child also bear the caste of her husband as a commoner. Through Telaga's action, she unintentionally purify her mother's past mistake by marry a brahmana man. Kenanga who was a pragina is a sudra who ambitious marry only to a brahmana man, after she finally marry Ida Bagus Tugur – Telaga's father, she never living a peace. Ida Bagus Tugur was marry Kenanga only to posses Kenanga's body. Differ from Telaga, Kenten as a female queer resist from her society by ignoring people's jugdements. Kenten is Kenanga's close friend. They become closer because of people in the village consider them as a shame. Since Kenanga was kid, her father caught for joining the Communist party, and since then people judge her as a communist's daughter. Kenten who desire for Kenanga's body could only keeping a secret for herself. No one she could confide in, although everybody in the village knews her intimacy with Kenanga. It can be conclude that female representative in Oka Rusmini's Earth Dance resist from rules that subordinate them. The rules which determine them to be truely woman who submissive to their husband and family. A woman who strong and balance the household. As the consequences of their resistance, they should abandon and willingly receive what destiny determine them according to the Balinese Hinduism law. REFERENCES Andrini, Susi. 2003. "Oka Rusmini's Pen Breaks Tradition". Dalam The Jakarta Post, 24 Januari. Jakarta. Blair, Emily. 2007. Virginia Woolf And The Ninetenth-Century Domestic Novel. New York: New York Press. Colebrook, Claire. 2002. Routledge Critical Thinker: Gilles Delueze. London: Routledge Darma Putra, I Nyoman. 2011. A Literary Mirror: Balinese reflections on modernity and identity in the twentieth century. Nethrlands: KITVL Press. Howe, Leo. 2005. The Canging World of Bali Religion Society and Tourism. Abingdon: Routledge. Morton, Stephen. 2003. Routledge Critical Thinker: Gayatri Cakravorty Spivak. London: Routledge. Homer, Sean. 2005. Routledge Critical Thinker: Jacques Lacan. Abingdon: Routledge McAfee, Noëlle. 2004. Routledge Critical Thinker: Julia Kristeva. London: Routledge Salih, Sara. 2002. Routledge Critical Thinker: Judith Butler. London: Routledge. Thornham, Sue. 2000. Feminist Theory and Cultural Studies: Stories of Unsetted Relation. Terjemahan Asma Bey Mahyudin. Yogyakarta: Jalasutra. Internet Source: Nakatani, A. 1997. Private or Public?: Defining Female Roles in The Balinese Ritual Domain. Southeast Asian Studies, (Online), Vol 34, Nomor 4, (http://repository.kulib.kyotou.ac.jp/dspace/bitstream/2433/56616/1/KJ00000131966.pdf?origin=publication_detail diakses 12 Februari 2014). Wayan Suyadnya, I. 2006. Balinese Women and Identities: Are They Trapped In Tradition, Globalization Or Both?, (Online), (http://qjournal.co.id/new/index.php/paper/1598/balinese-women-and-identities-are-they-trapped-in-traditions-globalization-or-both-, Diakses 12 Februari 2014). Bell, Millicent. 1986. Female Regional Writing: An American Tradition. Revue française d'études américaines, (Online), No. 30, (http://www.jstor.org/stable/20873460, diakses 26 Januari 2014). Zatlin, Phyllis, 1987. Women Novelists in Democratic Spain: Freedom to Express the Female Perspective. Anales de la literatura española contemporánea, (online), Vol. 12, No. 1/2, (http://www.jstor.org/stable/27741803, diakses 26 Januari 2014). Rodgers, Audrey T. 1979. Images of Women: A Female Perspective. College Literature, (online), Vol.6, Nomor 1, (http://www.jstor.org/stable/25111245, diakses 26 Januari 2014). Peacock, Martha M. 1993-94. Geertruydt Roghman and the Female Perspective in 17th-Century Dutch Genre Imagery. Woman's Art Journal, (online), Vol. 14, Nomor 2. (http://www.jstor.org/stable/1358443, diakses 26 Januari 2014). Niehof, A. 1998. The changing lives of Indonesian women; Contained emancipation under pressure, (online), (http://www.kitlv-journals.nl, diakses 12 Februari 2014).

Author's introductionAlthough criminologists have long dominated the field of school violence research, there has been a growing body of research by cultural sociologists in this area as well. In many ways, a cultural approach to understanding school violence has taken school violence beyond the realm of just criminal and physical acts of violence. These scholars have begun to examine verbal, emotional, sexual, and racial expressions violence, as well as violence that is perpetuated by institutions, what Bourdieu has called symbolic violence. Courses that take this perspective explore how cultural concepts, or what Swidler calls a 'cultural toolkit', can be used as a lens for analyzing the experiences and practices of school violence. This can include, for example, an examination of how the dominant American ideology of meritocracy and competition can foster fights between middle school students, or how a feminine identity might push girls to be relationally aggressive towards each other rather than physically aggressive. In this regard, cultural sociology broadens our understanding of what constitutes school violence to uncover a wide spectrum of behaviors, attitudes and beliefs that may indeed lead to more overt expressions of violence. In doing so, a cultural approach can also help educators rethink discipline policies that have been created to resolve this social problem.Author recommendsSwidler, Ann 1986. 'Culture in Action: Symbols and Strategies.'American Sociological Review51: 273–86.Swidler's concept of a cultural toolkit provides a strong foundation for any cultural sociology course. Swidler defines a cultural toolkit as the symbols, stories, rituals, beliefs, ideologies and practices of daily life through which people use to shape their behavior. This paper presents a broad understanding of culture, which Swidler argues is not a unified system, but rather a set of complex and changing concepts from which we select different pieces from in order to construct different strategies of actions. When considering cultural approaches to school violence, it is useful to consider this broad definition of culture.Henry, Stuart 2000. 'What is School Violence? An Integrated Definition.'Annals of the American Academy of Political and Social Science567: 16–30.Henry provides a definition of school violence that transcends physical violence and interpersonal violence between students to include psychological, emotional, ethical and moral violence that occurs not only between students, but also includes harm committed by teachers and organizations against students. This latter form of harm can include tracking, school security, sexual harassment, or essentially anything that hinders the creativity, learning and academic success of a student. Henry argues that school violence must include symbolic violence, which he defines as the use of authority, power, and coercion to dominate an individual or group of people.Ferguson, Ann Arnett 2000. Bad Boys: Public Schools in the Making of Black Masculinity. Ann Arbor, MI: University of Michigan Press.Ferguson builds on Bourdieu's concept of symbolic violence and Foucault's theory of disciplinary power to examine an intervention program for 'at‐risk' students, which was comprised of mainly 5th and 6th grade African‐American males. Her ethnography provides a great example of the benefit of using a cultural approach to studying violence, discipline and punishment in schools. For example, Ferguson argues that fighting among boys should be seen as a symbolic expression of masculinity and a space for boys to do emotional work, as well as a site for the production of power and a form of resistance to authority. Her work also explores how teachers and administrators can enact a form of symbolic violence onto students. She observed how the cultural behaviors of African‐American boys, for example, their use of Black English, was often translated by the teachers as 'problem behavior' and resulted in their label of 'Troublemaker'. Such labels often condemned the boys to the bottom rung of the social order and negatively impacted their academic success.Spina, Stephanie Urso, ed. 2000. Smoke and Mirrors: The Hidden Context of Violence in Schools and Society. New York, NY: Rowan and Littlefield.This edited collection examines school violence as a complicated and multi‐faceted phenomenon, exploring how political, economic, ideological and discursive practices contribute to school violence. This interdisciplinary book includes chapters from Donna Gaines, Henry Giroux, Peter McLaren, Stanley Aronowitz, and Paulo Freire and Donald Macedo. The authors expand the definition of violence by arguing that youth violence, adult violence and societal violence are all intricately connected, and therefore prevention of school violence would requires educators to move beyond reform that only takes place in the school system. Instead, violence prevention needs to implore a broader strategy for change that includes schools, families, communities, and beyond.Brown, Lyn Mikel 2003. Girlfighting: Betrayal and Rejection among Girls. New York, NY: New York University Press.Mikel Brown conducted qualitative interviews with more than 400 girls from first grade through high school who were from different economic, racial and geographic backgrounds. She begins the book by analyzing the cultural messages that girls receive in the media; messages and images that she argues provide girls with a context for fighting among their peers. She draws on Paulo Freire's notion of horizontal violence to look at how girls' meanness to other girls is a result of their struggle to make sense of gender‐saturated images of beauty and heterosexuality that often reinforce their subordinate status in the world. Girlfighting then becomes an avenue to power for young girls in a culture that is rife with sexism. Unlike many other recent books on relational aggression among girls, Mikel Brown interrogates the complicated intersections of race, ethnicity, and class as it relates to girlfighting.Casella, Ronnie 2001. 'Being Down': Challenging Violence in Urban Schools. New York, NY: Teachers College Press.Casella's ethnography of Brandon High School, a small city school in a diverse neighborhood in upstate New York, takes a cultural‐ecological approach to school violence, capturing systemic, interpersonal and hidden forms of violence. He provides a thoughtful critique of intervention strategies that have been created to deal with school violence, such as peer mediation programs, the use of police officers in the hallways, and D.A.R.E. programs, because these programs only address individual acts of violence and do not account for the realities of urban environments, prejudice, economic injustice and poverty that underlie and contribute to school violence.Merten, Don E. 1994. 'The Cultural Context of Aggression: The Transition to Junior High School.'Anthropology and Education Quarterly25(1): 29–43.Don Merten has published several articles that provide a useful framework for examining aggressive behavior from a cultural standpoint. The data from this article come from a larger ethnographic project of predominantly middle class students in a suburban area who recently transitioned from elementary to junior high school. Merten argues that middle class culture promotes and celebrates individualism, success and hierarchy, which in turn creates a culture that promotes aggressive behavior among students, because students learn that meanness can be an easy avenue for gaining power and status in the hierarchy of cliques in schools.Morris, Edward 2005. '"Tuck in that Shirt!" Race, Class, Gender and Discipline in an Urban School.'Sociological Perspectives48(1): 25–48.Morris draws on Bourdieu's classic reproduction theory to look at the relationship between cultural capital and bodily discipline as it relates specifically to clothing styles and manners. This article is based on an ethnographic study of an urban middle school in Texas that recently enlisted a 'Standard Mode of Dress' uniform policy. The regulation of dress became a constant source of conflict between the students and staff at the school, but had the most punitive effect on poor and racially ethnic minority students, whose cultural styles tended to be negatively stereotyped by the teachers. These students were more likely to punished for violating the policy, even though all social class and racial groups, to some degree, violated the policy. This harsher punishment engendered resistance and alienation among the minority students, which Morris argues had the potential of pushing these students away from school, further reproducing the very inequalities that the school was trying to change.Online materials http://nces.ed.gov/programs/crimeindicators/crimeindicators2008/ The National Center for Education Statistics puts out an annual report on indicators of School Crime and Safety. The indicators in this report are based on information drawn from a variety of data sources, including national surveys of students, teachers, and principals. The report covers not just overt forms of school violence, such as bringing a weapon to school, fighting, and teacher injuries, but also covers bullying, victimization, student perceptions of school safety, and availability and use of drugs and alcohol. http://www.cdc.gov/HealthyYouth/yrbs/index.htm The Youth Risk Behavioral Surveillance System is a school‐based survey conducted by the Centers for Disease Control and Prevention. The survey is conducted every 2 years and provides a representative sample of 9th through 12th graders in public and private schools in the United States. The YRBSS asks a wide variety of questions, but most relevant to school violence include self‐reported responses about behaviors that might lead to unintentional injuries and violence, such as carrying a weapon to school, being threatened by a weapon or being in a fight on school grounds. These data serve a useful comparison between student self‐reporting of violent behavior and school reporting of incidents of school violence. http://www.sshs.samhsa.gov/default.aspx The Safe Schools/Healthy Students website is a federal initiative by the U.S. Departments of Education, Justice, and Health and Human Services. It provides many useful resources, including links federal reports on school safety, a list of related websites, and video podcast discussions of school violence that can be used in the classroom. http://www.hrw.org/legacy/reports/2001/uslgbt/toc.htm 'Hatred in the Hallways: Violence and Discrimination against Lesbian, Gay, Bisexual and Transgender Students in U.S. Schools' is a report conducted by the Human Rights Watch. Data consists of interviews with 140 students, ages 12–21, and 130 parents, teachers, administrators and counselors across seven states, in every region of the U.S. The findings discuss a broad spectrum of violent behavior, including verbal harassment, homophobia, and physical violence. It can be useful for classroom discussion because each finding section of the report includes a 'case study' of one of the participants with direct quotes from their interview. http://www.aauw.org/research/hostile.cfm 'Hostile Hallways: Bullying, Teasing and Sexual Harassment in School' is a national report conducted by American Association of University Women on 8th to 11th grade students. The study found that 8 in 10 students experienced some form of harassment during their time in school. Both the executive summary and entire report are available to download on the website.Sample syllabusCourse outline and selected reading assignmentsSection 1: Introduction to cultural sociologyDefining CultureSwidler, Ann 1986. 'Culture in Action: Symbols and Strategies.'American Sociological Review 51: 273–86.Jepperson, Ronald and Ann Swidler 1994. 'What Properties of Culture Should We Measure?'Poetics 22: 359–71.Cultural Capital and Symbolic ViolenceBourdieu, Pierre and Jean‐Claude Passeron 1977. Reproduction in Education, Society and Culture. London: Sage.Lareau, Annette, and Elliott B. Weininger 2003. 'Cultural Capital in Educational Research: A Critical Assessment.'Theory and Society 32: 567–606.Reproduction TheoryMacLeod, Jay 1987. Ain't No Makin' It: Aspirations and Attainment in a Low Income Neighborhood. Oxford: Westview Press. Read Chapter 2, 'Social Reproduction in Theoretical Perspective.' Pp. 11–24 and Chapter 8, 'Reproduction Theory Reconsidered,' pp. 135–54.Cultural PedagogyGiroux, Henry 2000. 'Representations of Violence, Popular Culture and Demonization of Youth.' Pp. 93–105 in Smoke and Mirrors: The Hidden Context of Violence in Schools and Society. Edited by Stephanie Urso Spina. New York, NY: Rowan and Littlefield.Section 2: Broadening the definition of school violenceHenry, Stuart 2000. 'What is School Violence? An Integrated Definition.' Annals of the American Academy of Political and social Science 567: 16–30.Watkinson, Ailsa 1997. 'Administrative Complicity and Systemic Violence in Education.' Pp. 3–24 in Systemic Violence in Education: Promise Broken. Edited by Juanita Ross Epp and Ailsa M. Watkinson. Albany, NY: State University of NY Press.Urso Spina, Stephanie 2000. 'Violence in Schools: Expanding the Dialogue.' Pp. 1–40 in Smoke and Mirrors: The Hidden Context of Violence in Schools and Society. New York, NY: Rowan and LittlefieldCasella, Ronnie 2001. 'What is Violent about School Violence? The Nature of Violence in a City School.' Pp. 15–46 in Preventing Violence in Schools: A Challenge to American Democracy. Edited by Joan Burstyn. Mahwah, NJ: Lawrence Erlbaum Associates.Elliott, Delbert S., Beatrix Hamburg, and Kirk R. Williams 1998. 'Violence in American Schools: An Overview.' Pp. 3–30 in Violence in American Schools. Edited by Delbert S. Elliott, Beatrix A. Hamburg, and Kirk R. Williams. Cambridge, UK: Cambridge University Press.Newman, Katherine 2004. Rampage: The Social Roots of School Shootings. NY: Basic Books. Read Part I, Chapters 1–3, pp. 3–76.Section 3: Ideology and aggressionMerten, Don 1994. 'The Cultural Context of Aggression: The Transition to Junior High School.'Anthropology and Education Quarterly, v. 25 (1): 29–43.Willis, Paul 1977. Learning to Labour: How Working Class Kids Get Working Class Jobs. Farnborough, England: Saxon House.Newman, Katherine 2004. Rampage: The Social Roots of School Shootings. NY: Basic Books. Read Part II, Chapters 4–7, pp. 77–178.MacLeod, Jay 1987. Ain't No Makin' It: Aspirations and Attainment in a Low Income Neighborhood. Oxford: Westview Press. Read Chapter 6, 'School: Preparing for Competition,' pp. 83–111.Devine, John 1997. Maximum Security: The Culture of Violence in Inner‐City Schools. Chicago: University of Chicago Press. Read Chapter 1, 'Schools or 'Schools'? Competing Discourses on Violence,' pp. 19–46.Section 4: Cultural scripts – masculinityKimmel, Michael S. and Matthew Mahler 2003. 'Adolescent Masculinity, Homophobia, and Violence.'The American Behavioral Scientist 46(10): 1439–58.Ferguson, Ann Arnett 2000. Bad Boys: Public Schools in the Making of Black Masculinity. Ann Arbor: University of Michigan Press. Read Chapter 4, 'Naughty by Nature,' pp. 77–99 and Chapter 6, 'Getting into Trouble,' pp. 163–96.Bender, Geoff 2001. 'Resisting Dominance? The Study of a Marginalized Masculinity and its Construction within High School Walls.' Pp. 61–78 in Preventing Violence in Schools: A Challenge to American Democracy. Mahwah, NJ: Lawrence Erlbaum Associates.Klein, Jessi and Lynn S. Chancer 2000. 'Masculinity Matters: The Omission of Gender from High‐Profile School Violence Cases.' Pp. 129–62 in Smoke and Mirrors: The Hidden Context of Violence in Schools and Society. New York, NY: Rowan and Littlefield.Section 5: Cultural scripts – femininityEder, Donna 1985. 'The Cycle of Popularity: Interpersonal Relations among Female Adolescents.'Sociology of Education 58(3): 154–65.Merten, Don 1997. 'The Meaning of Meanness: Popularity, Competition, and Conflict Among Junior High School Girls.'Sociology of Education 70(3): 175–91.Merten, Don 2005. 'Transitions and 'Trouble': Rites of Passage for Suburban Girls.'Anthropology and Education Quarterly 36(2): 132–48.Artz, Sibylle 2004. 'Violence in the Schoolyard: School Girls' Use of Violence.' Pp. 167–90 in Girls' Violence: Myths and Realities, edited by Christine Alder and Anne Worrall. Albany, NY: State University of New York Press.Morris, Edward W. 2007. ''Ladies' or 'Loudies'? Perceptions and Experiences of Black Girls in Classrooms.'Youth & Society 38: 490–515.Mikel Brown, Lyn 2003. Girlfighting: Betrayal and Rejection among Girls. NY: New York University Press.Section 6: Culture resources and school violence – languageLanguage and Symbolic ViolenceFerguson, Ann Arnett 2000. Bad Boys: Public Schools in the Making of Black Masculinity. Ann Arbor: University of Michigan Press. Read Chapter 7, 'Unreasonable Circumstances,' pp. 197–226.Youth Talk about ViolenceDiket, Read M. and Linda G. Mucha 2002. 'Talking about Violent Images.'Art Education March: 11–7.Morrill, Calvin, Christine Yalds, Madelaine Adelman, Michael Musheno, and Cindy Bejarano 2000. 'Telling Tales in School: Youth Culture and Conflict Narratives.'Law & Society Review 34(3): 521–65.Burman, Michele 2004. 'Turbulent Talk: Girls Making Sense of Violence.' Pp. 81–103 in Girls' Violence: Myths and Realities. Edited by Christine Alder and Anne Worrall. Albany, NY: State University of New York Press.Obidah, Jennifer 2000. 'On Living (and Dying) with Violence: Entering Young Voices in the Discourse.' Pp. 49–66 in Smoke and Mirrors: The Hidden Context of Violence in Schools and Society. New York, NY: Rowan and Littlefield.Section 7: Culture resources and school violence – clothingClothing and School Safety DebatesHolloman, Lillian and Velma LaPoint, Sylvan I. Alleyne, Ruth J. Palmer, and Kathy Sanders‐Phillips 1996. 'Dress‐Related Behavioral Problems and Violence in Public School Settings: Prevention, Intervention, and Policy—A Holistic Approach.'The Journal of Negro Education 65(3): 267–281.Stanley, M. Sue 1996. 'School Uniforms and Safety.'Education and Urban Society 28(4): 424–35.Gereluk, Dianne 2008. 'Limiting Free Speech in the United States.' Pp. 41–64 in Symbolic Clothing in Schools: What Should Be Worn and Why. New York, NY: Continuum.Brunsma, David L., ed. 2006. Uniforms in Public Schools: A Decade of Research and Debate. Lanham, MD: Rowman & Littlefield Education.Clothing, School Policies and Symbolic ViolenceHorvat, Erin McNamara 1999. '"Hey, Those Shoes are Out of Uniform": African American Girls in an Elite High School and the Importance of Habitus.'Anthropology and Education Quarterly 30(3): 317–42.Morris, Edward 2005. '"Tuck in that Shirt!" Race, Class, Gender and Discipline in an Urban School.'Sociological Perspectives 48(1): 25–48.Ferguson, Ann Arnett 2000. Bad Boys: Public Schools in the Making of Black Masculinity. Ann Arbor: University of Michigan Press. Read Chapter 3, 'School Rules,' pp. 49–73.FilmsTough guise: violence, media, and the crisis in masculinity (2002)This Media Education Foundation film explores the relationship between popular culture and the construction of violent masculinity. Of particular relevance to this class, the film examines how the construction of masculinity relates to school shootings. The film is directed by Sut Jhally and narrated by Jackson Katz. This film could be used in the section Cultural Scripts – Masculinity.Wrestling with manhood: boys, bullying and battering (2004)This Media Education Foundation film, written and directed by Sut Jhally, examines the relationship between professional wrestling and the construction of masculinity. The film looks at how wrestling contributes to homophobia, violence against women and bullying in school. This film could be used in the section Cultural Scripts – Masculinity.School violence: answers from the inside (2000)This film originally aired on PBS''In the Mix,' a television series created by and for teens. The film examines stereotyping and conflict in schools through the eyes and voices of teenagers attending a diverse suburban high school. This film could be used in the section Cultural Resources – Language.The killer at Thurston high (2000)This PBS Frontline film focuses on Kip Kinkel, who in 1998, at the age of 15, shot his mother and father, and then opened fire at his school in Springfield, Oregon, killing two and injuring 25. He is currently serving 111 years in prison. The film provides an understanding of the tragedy through multiple viewpoints, including interviews with Kip's sister, teachers and psychiatrists. This film could be used in the section Broadening the Definition of School Violence.Mean girls (2004)Written by Tina Fey and based on Rosalind Wiseman's book, Queen Bees and Wannabes: Helping Your Daughter Survive Cliques, Gossip, Boyfriends, and Other Realities of Adolescence, this fictional account of 'mean girls' is a film that most college students will be familiar with. Clips from the film can be used in the section Cultural Scripts—Femininity to begin a discussion about relational aggression between girls in schools. It can also be used to examine the role that racism and classism play in our public perception of violent behavior, particularly since 'mean girls' in this film tend to be constructed as white and upper class, whereas in contrast, 'violent girls' in film have historically been constructed as poor, young women of color.Project ideas1. Social Policy and Intervention. This assignment is intended to get students critically thinking about how educators approach school violence. Have students pick either a national intervention program, such as D.A.R.E., or a local school policy created to deal with school violence. Begin by analyzing how school violence is defined and what type of intervention/prevention is being proposed. Require students to use a cultural approach to understand and critique the policy. In writing the paper, students should consider the following questions. How would a cultural sociologist define violence? What types of violence are missing from this policy? How would this policy be different if it took into account a cultural approach? The book, 'Being Down': Challenging Violence in Urban Schools (2001) by Ronnie Casella provides a good background resource for completing this assignment.2. Observation Project: Clothing and School Safety. Students will begin by gaining permission to observe at a local middle school or high school. Begin by analyzing the school policy towards clothing. Some schools might have an official uniform policy, whereas others might have policies regarding certain types of clothing (i.e. gang clothing, clothing with profanity, etc.) Next, spend several days observing students in non‐classroom settings, like the hallways, cafeteria, bus or playground. Take detailed fieldnotes. Pay particular attention to the clothing that students wear, any discussion made about clothing by either students or teachers, the relationship between clothing and identity, how clothes are used as a site of resistance, and how clothes might cause conflict between students, or between students and teachers. (You may also want to informally interview students about their perception of the school's policy on clothing, how they negotiate rules about clothing, and how they see clothing policies as contributing to conflict and violence, as well as school safety.) As a class, develop a coding scheme for the fieldnotes. Each student will then individually write an analysis paper on the relationship between clothing, conflict, discipline policies, and school violence.3. Mean Girls: Examining Relational Aggression in Schools. There has been much public attention in recent years to 'mean girls.' As a class, view the film Mean Girls during the course section, Cultural Scripts – Femininity. As a class, develop an interview guide with about six open‐ended questions (i.e. What were your experiences with 'mean girls' in high school? How did you or a close friend deal with being the victim of relational aggression? To what extent did you ever participate in being a 'mean girl'? How did teachers at your school respond to relational aggression between girls?) Next, have students interview six female students using the class interview guide. Students can work individually or in groups to write a paper that compares and contrasts the social construction of mean girls in the film with the actual perceptions of mean girls from their research participants. The analysis should be grounded in the social science research that students are reading on relational aggression.

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PLEASE REMEMBER That by sending your orders to us you help build up and devel-op one of the church institutions with pecuniary advantage to yourself. Address HENRY. S. BONER, Supt. The fllcreary. The Literary Journal of Gettysburg College. VOL. XIV. GETTYSBURG, PA., JUNE 1906. No. 4 CONTENTS "■COLLEGE JOURNALISM"—Oration. '■. . 92 N. R. WHITNEY, '06. "JUNE NIGHT "—Sonnet 95 W. WISSLER HACKMAN, '08. "SALUTATORY"—Oration 96 H. CLYDE BRILLHART, '06. "TENNIS AS AN EXERCISE"—Essay 100 L. W. T., '09. "HIS APOLOGY"—Poem. . . . . . . .101 F. W. MOSER, '07. " OUR ENTRANCE INTO CITIZENSHIP " With Valedictory. —Oration 103 H. BRUA CAMPBELL, '06. "THE OLD DORM IN THE MOONLIGHT "—Poem. . . 109 ROE EMMERT, '06. "THE SCENERY ABOUT MILLERSBURG, PA."—Essay. . no G. L. KlEFFER, '09. "HOME SWEET HOME "—Essay 112 J. EDWARD LOWE, '06. " SAVED BY GRACE "—Story . 114 EDITORIALS, . • 118 EXCHANGES, . . . 120 92 THE MERCURY. COLLEGE JOURNALISM. N. R. WHITNEY, '06. FROM the day when Daniel Webster, as a student, started the first college newspaper at Dartmouth College to the present time, college journalism has had a steady growth in extent and influence. Just as our great newspapers have grown and the number of these publications has increased un-til now every town of at least five thousand inhabitants has its daily, and as we have come to consider these papers the chief factor in the struggle for civic righteousness, so college journ-alism has developed until it occupies a wholly unique position in the college world, and now no institution that claims to be progressive is without its journal. The history and evolution of the college newspaper would provide material for a long and interesting discussion, but that would be chiefly of historic value. Today, let us seek rather to obtain something of immediate and more practical value. Let us strive to set up an ideal towards which college journ-alism shall strive. Commencement is a peculiarly fitting time to look forward rather than backward, and, therefore, we will consider, instead of what has been done, what ought to be done. To do this it will first be necessary to get the status of the college journal, and in this search we shall consider the college newspaper as the only periodical which exerts any considerable influence in the college world. The newspaper is the connect-ing link between the alumni and the college. It serves to keep those who have gone out informed as to the events which tran-spire and the condition of affairs at the college, and thus keeps alive their interest in their Alma Mater, while it contains news in regard to the alumni which keeps the student body informed as to the success with which former college men are meeting, and thus it fulfills the function of a medium of exchange be-tween the alumni and the students. Of course, being pub-lished by the students it is largely devoted to college news and reflects student sentiment. Hence, he who wishes to learn how certain measures are regarded and what schemes are en- \ THE MERCURY. 93 tertained by the students for the improvement of the institution needs but to read the college paper. Keeping this idea in view, that the alumni determine very largely the condition of affairs at the school from its journal, those in charge of its publication should be careful of its char-acter. Its tone should be high. Of course, it goes without saying, that being the work of those who are presumably well-educated, and intended to circulate among intelligent and well educated men, it must be correct in English; and this in-volves a careful and exact use of words as well as obedience to those rules of grammer which have become crystallized by usage in our best literature. This lofty tone which is desirable precludes the use of slang, for such expressions are ephemeral. They seize upon the fan-cy of one generation and in the next are forgotten. A college paper wants permanence in style and maintenance of dignity. To be lofty is to be dignified. Slang is a product of street gamins whose vocabulary is limited, and hence possesses no dignity and should not be found in a college periodical. The tone of the best college paper will not only be pure and lofty, but it will be hopeful, not pessimistic. It will seek to find some ground for hope in the poorest athletic team ; it will find cause for congratulation in some feature of the most poor-ly rendered concert by a musical club. In other words, the ideal college journal is not a fault-finder. It is easy to criticise and tear down; the difficulty lies in building up. Of course there is such a thing as being too optimistic and such an edi-tor imagines his college and everything connected with it as being without flaw. However, we are contending for that vis-ion which, while seeing the faults around it, will invariably re-gard them as less obtrusive than the virtues. Each institu-tion has rules and practices which some of us would change if we were able to do so, but should one give expression to the opinion that, because such practices exist therefore the college is behind the times or is a partial failure ? Is it in the province of the college newspaper to place the school in an unfavorable light before the world ? These queries lead necessarily to the statement that the 94 THE MERCURY. periodical should be large and liberal in its judgements. Since it has this power, to a very great extent, of giving good or ill-fame to an institution, the journal must exercise the judicial function with great caution. We are living in an iconoclastic age and nothing gives us quite so much pleasure as to shy a brick metaphorically at those in authority. Their personalities and their deeds stand out so clearly that we cannot resist the temptation to criticise them. If the paper seeks popularity among a certain large group of students it needs only to find fault with the administration of affairs pertaining to the college. Hence the journal requires at its head a man who is able to detach himself, as it were, from the student body and its pre-judices and rise to a height where he can more clearly discern the interests of the college. It is not always an easy task to rise above prejudice and it sometimes demands the exercise of .more courage than one would imagine. Thus, when the whole body of students commits a deed or assumes a position which a dispassionate judical consideration compells an editor to dis-approve of, he will need all the moral courage he can command to do his duty in the face of the hostile criticism of his class and college mates. We have said that the paper represents the student body. This statement ought to be amended by saying " the whole student body." A judgment which is large and liberal will not per-mit of favoritism towards any one class. Such a policy would be disastrous to the usefulness of the paper. Of course some publications disregard even this danger signal, but when it is remembered that the editor is almost always closely identified with a certain class and its interests, it is surprising that the number of papers which fail in this respect is as small as it is. Nor can a successful journal be unfair in its attitude towards its contemporaries. Great care must be used in passing judg-ment upon the acts or statements made by a rival institution. Too easily are we led by our sympathy and prejudice to put the wrong construction upon our neighbors' actions. And now we come to the aim of the college journal. Is its highest purpose realized and its fullest duty performed when it simply gives the news of the college world ? No, its des- r THE MERCURY. 95 tiny is grander than that of being merely a purveyor of news. Its work is more inspiring. It seeks to benefit the college. Advancement and success for the institution are the goals. Many advantages will accrue to the school just because the paper itself is a good one and meets the requirements which we have laid down. But this is not sufficient. There must be conscious and uninterrupted effort to make known the good qualities of the college and to secure more students and more money for it by arousing and keeping alive the enthus-iasm and support of its friends. To accomplish this purpose it is imperative that the end be kept always in view. Since a college journal is published by the students it might seem that student interest ought to be given the first consideration. Occasionally there may be such a conflict of interests, but, at such times, the editor must keep clearly in view the fact that the college journal is a power only when it is a power for good for its college, and is fulfilling its high destiny only when it is using every means to keep glow-ing the love and interest of the students and alumni for their Alma Mater. JUNE NIGHT. W. WlSSLER HACKMAN, 'OS. • TJNDOWN and crescent noon ; The passing truths of a glaring day Now fade and soften into gloom Until they vanish quite away. The dreaming trees soft-breathing sigh, And whispering quiver as they stand ; Like drowsing giants o'er the land They nod beneath a faint-starred sky. Afar the marsh-frogs rasp their strings The livelong night, nor pause, nor rest ; A night bird stirring in her nest Sings with a rapture of fluttering wings, While fairies bear their lamps about Though brooding shadows in and out. 96 THE MERCURY. ENGLISH SALUTATORY—TRANSITION PERIODS. H. CLYDE BRILLHART, '06. LADIES AND GENTLEMEN : The class of 1906 extends to you all a hearty welcome. As-we are about to celebrate one of the most important events in the lives of each one of us, we are glad for the presence of so-large a number of our friends. These four years of care-free iun and earnest study are about to close. This day to which we have long been looking forward with commingled feelings of joy and sadness has at length arrived. To this, the goal of our four long, yet seemingly short, years of training and uncon-cern and the commencement of the more serious responsibili-ties of life, each of the thirty-four members of our class bids you an earnest welcome. To you, alumni and friends, who out of loyalty to our Alma Mater have been wont to see other classes from time to time pass from this stage out onto the larger stage of life; to you, the members of the board of trustees from among whose number one is absent today who for many years has helped to shape the destinies of our Alma Mater, whose wisdom was a tower of strength to her, whose learning was her glory, whose life was an inspiration and an example to her sons and daughters; to you, the members of the faculty, who-have so patiently led us in the ways of knowledge; to you, the relatives and friends of the individual members of the class; to you, undergraduates, who are not yet called upon to sever these bonds of association, but who will in time come to stand where we now stand—to all in the name of the class of 1906,1 extend most cordial greetings. We stand today on a dividing line with fond memories of the Past and hope for the Future. The time is at hand when it is necessary for us, as a class, to part; but we can dety those circumstances to arise which can /weaken these ties of friendship so dearly formed by us during these four years just passed, or to counter-act their influence upon our Future. Today we leave as undergradu-ates, to return in future years as alumni, in an attempt to review in a few short days those never-to-be-forgotten lessons learned within these sacred walls. The time of preparation has passed ; the time for achieve- THE MERCURY. 97 f ment is at hand. In the evolution of life we have reached the end of one of those periods which because of their peculiar position and character are of the utmost importance. They form the connecting links between the larger epochs of life. They are periods in which certain tendencies and movements are gaining momentum and slowly but surely changing the character of the life of the nation or the individual. The vital forces of one age and one set of circumstances are recast and readjusted to meet the demands of a new age and a new set of circumstances. It is true that in the great scheme of development every period is a transition period, but it is also true that some per-iods by the suddenness of the changes and the rapidity of the readjustments which take place in them, are in a special sense transition periods. In reading the record of the formation of the earth, the geologist often comes upon a place where the continuity of his record is broken. When he again finds it continued the character of the life forms is so widely different that he con-cludes that a great length of time must have elapsed between the formation of the records, but when he has made a more care-ful investigation and found the missing pages of his record and has properly interpreted them he finds that the period was a com-paratively short one; but One in which h'fe forms were un-dergoing very rapid changes, Such a period he calls a transi-tion period. The wise student of history realizing the great significance of such periods in the evolution of human progress makes them his special care. He knows that only by the mastery of rhe forcesand tendencies at work in them do the events of the subse-quent periods become clear. This is nowhere better illus-trated than in the Renaissance-Reformation period. It forms the connecting link between the Middle Ages and the Modern Times. No other period in the history of the world has set in motion so many forces which were world wide in their results. The Middle Age was ruled by asceticism. The monk's view of life was the ideal of the age. The authority of the Roman See was unquestioned and its power unlimited. But all this, 98 THE MERCURY. is now changed. The ascetic view of life is broken ; the unity of the Middle Ages destroyed; the world view transformed. The new age with its revelations and achievements discovered to man the truth about himself and the truth made him free. It led him out of the dungeon of Monasticism into the light of Christian freedom. It broke the shackles which the petty fendal lord had forged upon him and started him on the high-way to political freedom. It transformed Ecclesiastical abso-lutism into indivi dual nationality. In the intellectual realm the transformation was truly mar-velous. For a small earth-centered universe, the Copernican system of astronomy gave to man a limitless sun-centered uni-verse. Instead of a common compulsory church it gave him a free church. In place of the useless and subtle quibbling of the schoolmen there appears the beginning of real philosophy. Alchemy is supplanted by Chemistry, Astrology by Astronomy. In no department of human knowledge has the transformation been more marvelous or longer delayed than in the study of history. The impulse was given in the 16th century. It struggled hopelessly for recognition but was soon lost in the rapid march of events. It was not until the 19th century that history again commanded attention, when the events of a single decade, from 1820 to 1830, called forth more volumes of history than were called forth by the events of a thousand years before. History is no longer a narration of memorable events com-memorating the deeds of a hero, a family or a nation. Our historians no longer write to strike the imagination or arouse the feelings with poetical images of vanished realities. Their aim is not to please, nor to give practical maxims of conduct, but knowledge pure and simple. In order to make its facts useful they must be criticized and organized and in this way the rules of its interpretation and the formulae of its exposition have become as severe as those of the so-called " exact science " and the genetic method has been applied to all the sciences. While these periods are of great importance in science they are of even greater importance in our own lives. Of these none is more worthy of thoughtful consideration than the col-lege period which marks the transition from youth to manhood, THE MERCURY. 99 from care-free preparation to responsibility and achievement. The habits and tendencies of youth are swept away, or trans-formed into fixed habits of character and manhood. Psychologists tell us that about the 19th year in one's life there comes a period which is marked by a cessation of growth for a time, sometimes to be resumed later. This seems to suggest that nature after having cast up the youth by a flood-tide on the shores of manhood, is a little exhausted and wants time for rest and readjustment. The advantages of size and strength begin to give way to those of the higher mentality, and the main current of evolution is turned thoughtward. The newly awakened feelings, impulses and ideals are being knit into individual character and personality. The dogmatic opin-ion and prejudices of youth are breaking down before the keener analysis and wider horizon of manhood. In this wider horizon the youthful complexity of nature vanishes and we catch glimpses of the great harmony'of the universe and come face to face with the mysteries of life. The importance of the transitional character of this period has not always been recognized. Too often it has been thought of as a period of seclusion and aloofness from the busy world of affairs. The indiscretions and misdemeanors of the College man been have excused and apologized for, too frequently, on this ground alone. We are beginning to see our mistake and perhaps the best evidence of our change of heart is the almost universal condemnation of hazing and horse-play engaged in by college men, and the action taken by some of our institu-tions of learning, particilarly by the United States government in the schools under its care. It is a step in the right direc-tion, but it is not enough. May we not hope that the time will soon come when we shall not only hold the college man strictly accountable for his acts, but shall treat him as a citizen and not as an irresponsible hermit, when we shall give him complete and rational systems of self-government in the class room and in the dormitory. For it is only by rational self-government that the cardinal virtues of self-control and self-direction are developed, and if they are not cultivated during this period of transition they may never be acquired. IOO THE MERCURY. TENNIS AS AN EXERCISE. L. W. T. '09. AS an exercise both of muscle and brain, the game of ten-nis is hardly excelled. It is in this form of sport and recreation that all the faculties are trained and developed more or less. There are chiefly three beneficial results besides many minor advantages derived from indulging in this- pleasure, namely.—quickness of thought, muscular control and muscular strength. Chief of these is rapidity of thought, that great quality so essential in the battle of life. To play tennis successfully, or rather, to play it at all, one must be ever on the alert, wide awake, and ready to seize any opportunity to score a point. And when the chance presents itself in the form of a lightning-like ball, he must decide on the instant how to act. In the twinkling of an eye he must conclude on the best and most advantageous way of returning the ball whether it shall be high, low, swift, slow, to the middle, the left or the right, curved or straight. All the conditions of the situation—the position of the players, the distance from the net, the force of the wind, perhaps, and many other details must be caught up, balanced and used to advantage in one sweeping glance of the eyes. The decision as to the best disposal of the ball having been made, then muscular control is the necessary quality for the carrying out of the plan. A novice at the game, in trying to return the ball, is pretty sure to knock it at random far out of bounds, no matter how carefully he endeavors to control him-self. This is due to the fact that his muscles have not been trained to the way in which he should handle his strength. He is unaccustomed to the slight twist of the shoulder, to the presenting of the surface of the racket at just the right angle, to the slight almost imperceptible swerve of the whole body, to the graceful side-step, and to the many other requisite move-ments, so minute, so delicate, as to be almost indefinable but which, nevertheless, every experienced player has felt himself un-con sciously perform, and which are, taken altogether, so impor- THE MERCURY. 101 tant. But now observe our former novice at some later time. See how he holds himself, how perfectly every muscle and every tendon is under the influence of his will. Deftly he strikes, now "cutting " the ball sending a most exasperating and tan-talizing slow curve up into the air, now driving it swift and hard at any desired angle, and again to all appearances, throw-ing all his strength into a vicious swing, only to drop the ball close to the net far out of his opponent's reach. All these tactics and many others he performs with such easy and grace-ful movements as to win the admiration of all spectators. And together with these other qualities, a certain very desir-able tenacity and litheness of muscle is acquired. It is true that huge bunches and knots of muscle and brawn are not de-veloped, but nevertheless, that more sought-for strength, the strength which draws the distinction between the racer and the cart-horse, the athlete and the laborer, the reserve strength which is denoted by an erect and graceful bearing is attained. In tennis the utmost activity of body is required. One must continually run forward and backward, bend and twist this way and that, and go through many other maneuvers which could never be give by gymnasium apparatus. Thus, is constantly being knitted a symmetrical and elastic set of muscles. We may say then in conclusion, that tennis is a most de-lightful and beneficial form of recreation, producing a clear head, a beautiful body, and a flow of clear, red blood, not to mention a deep sense of wholesome pleasure which it imbues. HIS APOLOGY. F. W. MOSER, '07. PAIR of eyes so soft and blue, With lashes of the raven's hue, And lips that matched in sweet repose The crimson of the blushing rose. A pair of overshoes, size three, Which none could wear but such as she, And now beneath the cushioned seat Reposed in safety at her feet. 102 THE MERCURY. Another maid beside the first Who seemed in pleasant thought immersed ; Hair black as night and midnight e3'es, A mirror for Venetian skies. A man of stalwart limb and frame, Whose deeds were not unknown to fame; But now in dreams his fancy ran To build a world within a span. And with a swish in top-notch style Maid number two rushed down the aisle, He roused and saw with read}' mind That she had left her shoes behind ; And, stooping with an eager face, He pulled the rubbers from their place, And rushing to the open door He flung them from the moving car. But hardly was the action done When up the aisle rushed number one, And in a chilling tone cried she " Those overshoes belonged to me." " Oh ! now ! I say ! can this be true ! '' Those overshoes belonged to you ? " What can I say ? Oh, don't you see ! "Oh, can you ever pardon me. The train dashed on, the moments sped, Until beneath the next dark shed The engine shot with direful shriek That brought a pallor to her cheek. But in a moment as before The crimson blood returned once more, And. that was all there was to see Of that most sweet apology. THE MERCURY. 103 •'OUR ENTRANCE INTO CITIZENSHIP," WITH VALEDICTORY. H. BRUA CAMPBELL, '06. NEVER at any time has the question as to what is the re-lation of the young man to his country and its institutions or in other words what are the duties and responsibilities which citizenship imposes upon the young manhood of our land, pressed upon us more insistently than at the present time. The age in which we are living is one characterized by great movements and vital problems, upon the successful solution of which our most complete growth and advancement is depen-dent. It would be difficult indeed to find an American today in whom there dwels not one vestige of pride in his country's institutions and whose heart does not expand at one time or another in the thought of his country's glorious achievements and still more splendid possibilties. But there is less likeli-hood that any American could be found with mind so narrow that he would refuse to admit that certain insidious and de-structive tendencies totally hostile to the best interests of true democracy, had crept into our government. Due to the " in-ertness and apathy " of a large number of citizens who are best fitted for the task of carrying on successfully affairs of gov-ernment, methods contradictory and subversive of democracy have been allowed to enter into our political system and abide there unmolested. The exposures of moral rottenness in pub-lic affairs and of political turpitude in city, state and nation have clearly revealed how true is the charge that machine politics and bossism have usurped and are continuing to usurp the field that of right ought to be controlled by forces of less selfish and more moral character and that the highest interests of the many are being sacrificed daily to the cupidity and lust for power of the few. Throughout this present period of startling revelations of the betrayal of public trust which have brought to light conditions that are of the gravest menace to our prosperity the inquiry has been advanced as to what is the remedy that will serve to ef-fectively heal the deep wound which civic corruption has caused in the body politic. And with startling unanimity 104 THE MERCURY. Comes the answer—Rouse the citizens from their political somnolency and the Republic is secure. The cure, therefore, lies in the interest which each man ought to manifest in the politics of his country, state and union by reason of the privi-leges he enjoys under the law and order which our political institutions vouchsafe to him. The responsibilities of citizenship strike with peculiar force the young men of today. The coming generation, clothed as it will be with " unprecedented privileges," is confronted with the obligation to cure some of the excesses of liberty which •mar our civilization. It has been well said that the first lesson a young man should learn in the principles of government is that national problems and public questions are his own per-sonal concern and responsibility and that he will have to answer for his conduct toward them as exactly as for his in-dividual moral behavior. He should appreciate thoroughly in the very beginning that the privileges of citizenship which he possesses have been secured not without terrific struggles against autocracy entrenched behind the fortified strength of centuries of existence and that they should be cherished and enjoyed as a priceless heritage—not spurned and disregarded for the sheltered cloisters of cultured ease. Our nation's hope, lies in the young men upon whom the burdenr. and responsi-bility of directing its affairs must at length rest and the young men should show their appreciation of this tremendous obliga-tion by a keen and intelligent interest in all matters politic. The earlier this interest is manifested, the more deeply will it become implanted, and at length, as Bishop Brent eloquently says, it will " fairly burn itself into flesh and blood, nerves and muscles, until the flame of patriotism is kindled in the soul and a citizen worthy of the name moves out into the nations need, equipped to wrestle with the problems and overthrow its enemies." Ah, when we come to think of what it actually means to be an American citizen, when we fully realize the na-tion's power and influence and the political freedom delegated to those under its flag we ought to firmly resolve ever to re-main true to the principles in which our country was founded, and whenever its principles and institutions are endangered to V' THE MERCURY. I05 battle for civic righteousness and put to flight those who seek to pervert its true destiny. The young men have it in their power to prevent those who seek to control politics for selfish ends from attaining their de-sire and it also lies with them whether the government be managed with regard only to the best interest of a majority of its citizens or whether it be run to benefit the privileged few alone. We thus see that a deep responsibility rests upon the citi-zens of this land—an obligation to manifest a vital interest in affairs of state, a responsibility which applies particularly to the young men of our country. But among these there exists a particular class—the college men—to whom goes out with especial force the clarion call to duty-—to meet the civic obli-gations and to assist in directing the management of political government be it in a lofty or lowly sphere. The college man is particulary fitted for an active participa-tion in civic affairs by reason of his collegiate training, and after graduation he should at once indentify himself with the work of promoting good government. Upon departing from college he is entering more largely into the active work of life. The •college man during his years of study has pursued in a some-what isolated way his course of intellectual training and now enters into the wider sphere of professional or business activity. His brain has not increased one ounce by his persistent search for knowledge but it has been so thoroughly disciplined that he can grasp more quickly and more comprehensively problems which would as a rule, defy the intellects of those not possessing the advantages of collegiate training. The scope of his perception has been vastly widened. It must be admitted that the college man, endowed as he is, ought to be a potent factor in the politics of a nation. And so he is, to a certain extent, but the opportunities still continue to beckon him, for all to often is he heedless of his duty and responsibility in this direction. He owes an especial debt to his country by reason of his superior endowment and yet how often does he repudiate the obligation and as a result, Justice, spurned by those who ought to defend her rule, must bow to the forces of Self-interest. io6 THE MERCURY. There is nothing from which the public suffers more today than the silence of its educated classes, that is, the small amount of criticism which comes from its disinterested sources. Educated men say very little about the question of the day but devote their time to science, literature and art or in the practice of their profession or conduct of business. The edu-cated man should, however, speak out upon matters of public interest if for no other reason than that he is peculiarly able to comprehend the right and wrong involved therein. As a writer puts it no educated man can talk intimately upon any subject without contributing something however small to the unseen forces which carry us on to our final destiny. College men are too oft drawn from the proper performance of their civic duties by the desire to follow peacefully and within the narrow confines perchance of their libraries a life of purely intellectual activity which withdraws them from their proper civic interests and lessens greatly their concern for the conduct of the affairs of their government. And it is to be deplored also that Corinthianism or in other words " the moral enervation and decadence that is born of the soft uses of prosperity " pre-sents a grave danger to our institutions. Adversity indeed has its uses; prosperity its perils. And it behooves the college man to beware of the luring voice which urges him so impell-ingly to forsake the true course of energetic devotion to duty and to endanger the frail craft of his life upon the Scylla of intellectual enervation or the Charybdis of moral decadence. It is inevitable that if the citizens of a nation are blind to all else but self, then the end will be corruption and death. The service which the college man renders his country of right ought to be unselfish. He ought to be thoroughly cog-nizant of the fact that there are things of far more importance than his own material advancement. It is this unselfishness which is so essential to true growth and if its spirit be im-planted in the breasts of the young men of today the strength of the nation will know no deterioration. And with regard to the attitude of the college man toward public affairs there is one quality which must be present and that is honesty—honesty of thought, word and deed. The world requires that only those THE MERCURY. I07 can serve her faithfully who are of integrity and firm moral purpose. There need be no complaint from the college man who feels his responsibility that there are no present opportunities for service to his nation—the opportunities exist in every place and sphere. " The time worn humdrum tasks of the older civili-zation with its painful and seemingly insoluble problems beckon," the undeveloped and partly developed land is calling to the able youth for aid, evils, social, political and moral re-quire those with the courage to stamp them out. Everywhere are opportunities ; where are the opportunists ? These are some of the responsibilities of citizenship which confront every college man of today. It lies with him whether he shall meet them courageously as befits a citizen not alone in name but in reality or whether he shall reject those privileges of free government . which alone make our nation a true republic. These are the civic responsibilities which confront the class of 1906 as it leaves behind it the college walls and enters other spheres of activity and let us hope that the class departs fully awakened to its obligations and fully determined to meet them intelligently and courageously. GENTLEMEN OF THE FACULTY : You may feel assured that the class of 1906 is fully aware of its obligations to you, an obligation so great that it can never be fully repaid. It appreciates to the fullest extent the sacrifices you have made upon the altar of scholarship and likewise your untiring energy and unremitting devotion to the task of so moulding the intellect ^ind character of its members that they may now go out into life fitted for careers of honor and usefulness. Your labor has been singularly unselfish, your concern alone having been to advance the best interests of each and every one under your instruction. And we are not insensible of the fact that the very pleasant relationship which has invariably existed between you, gentlemen, and the class of 1906 can be justly ascribed to your continued regard for its welfare and your unfailing courtesy to its members. Time cannot efface the impression which you have wrought upon us and years will not lessen our respect for the teachers of our college days. And so it is with deep regret that we arrive at ■M 108 THE MEKCURV. the parting of our ways and must reluctantly bid you farewell. FELLOW CLASSMATES : We are come where the paths of our lives diverge, and our thoughts at this moment are of a two-fold character. Our glance is turned retrospectively to the past four years, during which time we have walked together through the harvest-fields of intellectual effort, gathering in the products of our toil and stooping now and then to pluck the fragrant flower of whole-some pleasure. Ah ! they were indeed delightful years, full of brightest sunshine. And we recall with keenest pleasure how each passing year seemed to bring us more firmly together in a bond of loyal friendship, a bond which years of separation will vainly strive to sever. And the depth of our sorrow and regret in this hour of parting is tempered only by our gaze ahead where Hope clothed in glorious splendor stands with a smile of warmth upon her countenance beside the curtains which close from our sight the mysteries of the future. En-couraged by this inspiring vision we feel an eager longing to meet what lies before us, confident in our strength and as-sured that in the conflict we will conduct ourselves as befits noble men and women. It is eminently fitting that we should at this point in our journey look back upon the path traversed and then forward to where the attennated road fades from sight upon the plain or loses itself among "the purple peaks re-mote." Inspiration may be gained from either glance. But no matter with what eagerness we look ahead the porgnant grief of parting continues to be felt. We realize that no more will we meet as fellow-studeryts in the various class rooms or beneath the lofty trees which stand guard upon the campus with arms outspread above its green and beautiful expanse. We know that this hour marks the final time when we as a class shall stand together, and the fact that we throughout these years have moved on in continued good fellowship, ever with regard and affection toward one another seems to make the parting even more painful. But we cannot dwell to long, my classmates, upon words of farewell. And so full of confi-dence in your ability to successfully cope with life's responsi-bilities and implicit faith in your ultimate success, I bid you God-speed. ■ 1- THE MERCURY. THE OLD DORM IN THE MOONLIGHT. ROE EMMERT, '06. 109 H v : AVE you seen the Old Dorm shining in the moonlight; And the silver softly sifting through the trees ? Have you heard the fellows singing on the Dorm steps ; And the mandolins a'tinkle in the breeze ? Ah, fellows, on the campus in the moonlight You can hear the sweetest music ever sung, And see beauties that surpass the Grecian sculpture, Whose praises in our ears have ever rung. And fellows, do you ever stop to listen, When they play the mandolins upon the steps? Does your better nature swell and sway within you ; Do the songs of this old College stir its depths? Do you ever watch the Old Dorm in the evening, When the lights begin to flash out one by one Like the eastern stars burn out upon the heavens, Upon the glorious setting of the sun ? And when the lights have dropped away at midnight, And the moonlight sheds its brightness over all ; Do you ever stand and gaze in silent rapture At the grandeur of this old and noble hall ? Ah, fellows, how we love this old white building With its mighty columns, beautiful and strong, With its memories, haunting every nook and corner ; It has been our second home place for so long. Too soon we'll leave this grand and noble College, And leave behind this long familiar hall, But the picture that we'll always carry with us Is the Old Dorm and the moonlight over all. no THE MERCURY. THE SCENERY ABOUT MILLERSBURG, PA. G. L. KlEFFER, '09. 4 while he gazed off to the town on the hill in a manner which bespoke satisfaction and contentment. Overhanging all I be-held the crimson sun sinking as a fiery ball behind the moun-tains, a little to the north of the vertex of the angle, pointing out the very trees upon its summit as sentinels of this majestic scenery. And overhanging all was the white and crimson sky as a halo. Satisfied with the employment of my leisure time I wended my way to the station and pursued my journey as in a dream. -A.: 112 THE MERCURY. HOME SWEET HOME. J. EDWARD LOWE, '06. MR. J. HOWARD PAYNE whom we admire and rev-erence so much was homeless. In his weary and soli-tary walk on the farm of Mr. Talbot, his friend, he stopped to rest under a large chestnut tree near the brink of the Po-tomac, a mile south of Washington. While sitting there he became unconscious of his environments, the verdure of the beautiful terrace sloping down towards the Potomac river, was lovely to behold, but he saw it not. He was deeply involved in spiritual themes. While in his concentrated, emotional and imaginative state of mind, he wrote those beautiful and mem-orable words, that will vibrate in human minds throughout eternity. " 'Mid pleasures and palaces though we may roam, Be it ever so humble, there's no place like home ; A charm from the skies seems to hallow us there, Which, seek thro' the world, is ne'er met with elsewhere." " Home, home, sweet, sweet, home, There's no place like home, Oh, there's no place like hcme." There is something in the word home, that wakes the kind-liest feelings of the heart. It is not merely kindred and friends who render this place so dear; but the very hills, rocks and rivulets throw a charm around the place of one's nativity. It is no wonder that the loftiest harps have been turned to sing of " Home Sweet Home!' The rose that bloomed in the garden, where one has wondered in early years, a thoughtless and innocent child, careless of what its future may be, is lovely in its bloom, and lovelier in its decay. No songs are sweet like those we heard among the boughs, that shade our parent's dwelling, when the morning or the evening hour found us as gay as the birds that warbled over us. No waters are so bright and clear as the silver streams that wind among the flower decked knolls, where in adventur-ous childhood we so often strayed to pluck the violet or lily, or to twine a garland for some loved school-mate. Your dreams of reputation, your swift determination, your ^". piai >i> mr-.iMi THE MERCURY. 113 impulsive pride, your deep uttered vows to win a name, will all sober into affection ; will all blend into that glow of feeling, which finds its center, hope, and joy in home. From my soul, I pity him whose heart does not leap at the mere sound of the name. A home ! It is the bright, blessed, adorable phantom, which sits highest on the sunny horizon that guideth life. It is not the house, though that may have its charms ; nor the fields carefully tilled, and streaked with your own foot-prints ; nor the trees though their shadows be to you, like that of a great rock in a weary-land ; nor yet is it the fire-side with its sweet blaze play; nor the pictures which tell of loved ones; nor the cherished book ; but far more than all these, it is the presence. The altar of your confidence is there; the end of your worldly faith is there. Adorning all these, and sending your blood in passionate-flow, is the ecstasy or con-viction, that there at least, you are beloved; there you are un-derstood ; there your errors are all met with gentlest forgiv-ness ; there your troubles will be smiled away ; there you may unburden your soul, fearless of harsh unsympathizing ears and that there you may be entirely and joyfully yourself. We may wander away, and mingle in the world's fierce strife, and find new associations, and friendships; and fancy we have almost forgotten the land of our birth ; but at some evening hour, as we listen to the autumn winds, the remem-brances of other days come over our souls, and fancy bears us back to childhood's scenes. We roam again the old fami-liar haunts, and press the hands of companions, long since cold in the grave; and listen to voices we shall never hear on earth any more. The American-trooper who is borne away to the green isles of the Pacific, weeps when he thinks of home, and sighs and pines for the vine-covered cottage beyond the sea ; though the hand of time may have faded his ebon locks, and care plowed deep furrows on his brow, and his heart has been chilled by the fierce winds of the typhoon, till the fountains of his love have almost ceased ; yet upon some summer's evening as he looks upon the sun sinking behind the western hill, he will ! 114 THE MERCURY. think of home, his heart will yearn for the loved of other days, and his tears will flow like the summer's rain. After long years of absence the heart of the wanderer beats, and his eyes fill, as he catches a glimpse of the hills of his nativity. When he has pressed the lips of a brother or sister, how soon does he hasten to see if the garden, the orchard and the stream look as in the days gone by ? We may find climes as beautiful, skies as bright, and friends as devoted ; but all these will not take the place of home, the dearest spot on earth. o SAVED BY GRACE. '08. N a hillside, about one mile west of Gettysburg, a vine-yard was conducted by a man who was very well-known to the present and many of the past generations of students. From the product of this vineyard, the owner packed and shipped to various markets the greater portion of the grapes, while he manufactured wine from the poorer quality and sold it in the unfermented form to many of the students and towns-people. The plot of ground on which the vineyard and the home of the farmer were located, consisted of about six acres. The west and north sides were bounded by woodland, while the southern and eastern limits were marked by two country roads. At the junction of these roads, in the southern corner of the farm, a cottage stood, and directly back of this was a small barn. There were also numerous other buildings necessary to complete the fixtures of a small farm. In the family there were only three people, the father, mother and a daughter, who at that time was in her eighteenth year. The father was an eldery looking man of fifty-five, his form showing the results of many years of hard work ; his wife, a woman of small build and plump form ; the daughter, a tall graceful girl, with black shining hair, brown eyes and a fair skin. She was beautiful to look at and of a kind and - "^_^.^.^.-.-M- rflWWi^iHWW "■■! »M| 'I THE MERCURY. us pleasing disposition, proving decidedly the watchfulness under which she was reared by her fond parents. As has been stated in the beginning of our story, the scene is laid near the historic town of Gettysburg, which is almost surrounded by the hills and mountains where was fought the decisive battle of our great Civil War. In the village is located Pennsylvania College, a Lutheran Institution founded early in the nineteenth century. Many men have been graduated from this college, who have made for themselves places of promin-ence in all avenues of life. Among all the students who at-tended this institution during the time in which the vineyard flourished, few indeed there were who did not visit the grape farm, and who were not well acquainted with the farmer and his family. Undoubtedly many of the students were honest enough to purchase what they wished, either of grapes or wine, but it also stands that many of the students made unlawful visits to the vineyard. It was the result of such a visit that brings us to the. interesting part of our story. On an early autumn evening, several young men, students in the college, were gathered in a room, all overflowing with mischevous ideas. Not a few suggestions were made as to what they should do, but all seemed undecided as to which idea would be best to follow, until a visit to the vineyard was proposed. The vote was unanimous that three of the " Boys" should leave promptly at eleven o'clock for the farm, and that without fail a plenteous supply of the fruit should be brought in. At the appointed time, Bob Stewart, Jack Wills, and Tom Bonner met on the campus, and in a short time were on their way. After walking for about a half hour, during which period they had almost encircled the small farm, the trio made ready to enter the vineyard from the west side. One of the number, Tom Bonner, was sent to a spot, within a hundred yards of the house to stand guard while Bob and Jack filled the bags with grapes. Everything ran smoothly until all were ready [or the departure, when all of a sudden, Tom was seized by a strong pair of hands and was commanded to make an ex- u6 THE MERCURY. planation of his presence in such a place at that hour of the night. Tom was completely unnerved, and during the time he was recuperating from the shock, Bob. and Jack made their escape, leaving their plunder behind. After a short while, Tom gathered enough courage to tell, in broken sentences, a falsehood, which he thought would set him free. The result, however, was to the contrary, for his captor, who was no other than the farmer, compelled him to accom-pany him to the house. Here he was held until morning, as it was the full intention of the owner of the vineyard to turn him over to the proper authorities. Tom passed a very rest-less night; but how could one do otherwise, especially one whose imagnative power had already landed him in prison. Early the next morning, the farmer with his family called Tom. before them. He was told in plain words what was to be done. The farmer accused him of being the person who had been robbing him for sometime. This made things all the more serious, and under the strain of a restless night, together with the relization of what he had imagined during the hours he spent in captivity, Tom broke down completely. He sobbed and cried bitterly, thinking of the foolhardy expedi-tions young fellows often take, and of the disgrace which would surely befall his name and family. The farmer and his wife had gone about their early morning duties and Tom was still hoping and praying against what seemed almost inevitable, when the daughter, Grace, walked into the room, and without the slightest hesitation tried in her girlish way to console him. Her efforts worked admirably, for in a short time our hero was instilled with new hope. He confessed all to Miss Grace, and it was with no little sincerity that she promised to save him, if possible, from-the dishonor which he felt sure would come. It was only a few minutes after Grace had left Tom that the farmer entered the room and commanded him to make the necessary preparation for the trip to town. In the meantime Grace had convinced her mother that Tom was, as all boys are apt to be, mischevious, and that he should not be punished for this, which she felt sure was his first offense. THE MERCURY. 117 All was in readiness for the start; the team was standing by the gate, and the farmer with his captive had just left the house and was walking toward the conveyance, when Grace called to her father. He stopped, but little did he suspect what her in-tention was, and before he had time to think, Grace begged and plead in her own effective way, for her father to change his plan. She confronted him with one argument after another, the principal ones being these: That undoubtedly it was Tom's first offense of such a serious nature; furthermore she asked her father what he should hope for, were a child of his ever to be found in a like predicament. Grace's father saw things in a different light and instead of bringing Tom to town and placing him in the hands of the law, he was driven up to the entrance of Old Pennsylvania Hall. The farmer gave Tom all the grapes his companions had gathered the night before and the privilege of the vine-yard whenever he wished. He was also asked in a very urgent way, to visit the family. It is needless to say, after Tom's most pleasant experience with Miss Grace, that he took advantange of the invitation. His visits were made often, and it seemed as though the more frequent they became, the still more frequent Tom wished them to be. The two young people grew to be the best of friends, and it was only a short time after his graduation from Penn-sylvania College, that the expedition on which he had started one autumnal eve, was brought to a close by his marriage to Grace. Often now as Tom and Grace sit in their cozy home, with children romping about them, do they speak of Tom's trip to the vineyard and its happy ending. THE MERCURY Entered at the Postoffice at Gettysburg as second-class Matter Voi,. XIV GETTYSBURG, PA., JUNE, 1906 No. 4 Associate Editors GEO. W. KESSLER, '08 J. K. ROBB, '08 EDMUND L. MANGES, '08 Advisory Board PROF. J. A. HIMES, LITT.D. PROF. G. D. STAHLEY, M.D. PROF. J. W. RICHARD, D.D. Editor-in-ch ief WARD B. S. RICE, '07 Exchange Editor THOS. E. SHEARER, '07 Business Manager THOMAS A. FAUST, '07 Ass't Bus. Managers. HENRY M. BOWER, '08 H. WATSON DAVISON, '08 Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance; single copies 15 cents. Notice to discontinue sending the MERCURY to any address must be accompanied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Busi-ness Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. EDITORIALS. SENIOR FAREWELL. The time has again arrived L=JUf3f===4 '-—I f°r tne graduation of another class from our college. The MERCURY staff deplore the fact that we must bid farewell to the Seniors—you who have aided us so much by your advice and kindly criticism ; but most of all by your literary contributions. We will feel your loss keenly,^but sincerely hope that as you depart from our Alma Mater your interest in the Literary aawww.iili 11 in iwip'mi' «ni|n / THE MERCURY. 119 Journal, whose standard you have done so much to maintain, will not cease, and that you will continue to give us your aid. An article or two from our alumni in each edition adds dignity to the paper, and insures the student body and the alumni that you are still interested in the welfare of your College Journal. Not only do the students enjoy reading the articles of our alumni, but they become more desirous of producing a writing worthy of publication in the same paper. Since we know your time for departure has come, and that you have reached the coveted goal, and are now ready to en gage in the real battle ot life, we bid you God-speed, and hope each member of the class of 1906 has chosen a vocation that will be a source of continual pleasure to him. Sincerely, " THE STAFF." REVIEW. We now stand at the close of another college year ; a year has past that will never return; we have passed through a stage of our college course which we shall not ex-perience again, however much we may wish to do so at a future time. We hope that they are not among us, who can not say that this was the best year of their lite. If there should be those who can not say this, surely their environment this year has not affected them ; either the individual did not have the capacity, or the spirit too weak, for doubtless it was present, as a slight glance backward will readily show, from the very beginning until this the end. In truth this has been the condition all over our fair land, but especially we can say this of our own dear Alma Mater. This year she has enrolled more students than ever before—men who promise to support high purposes and to make real men. Also she has played no little part in the intellectual realm. Her students have main tained a high standard of scholarship; they have shown an unusual interest in matters of inter collegiate as well as collegi-ate concern; in almost every literary pursuit a new standard has been set up. Not only along intellectual lines has she been so successful but physically as well. Her athletic teams 120 THE MERCURY. deserve the highest praise; they have not only borne the flower 'bt victory from the accustomed places, but have cap-tured new" trbphies with which they adorn the fond days of old. 'So Without hesitation we can say that this year has been a' grand success, but our ideal has "not yet been realized, there-fore, let each one come back next year with a stout determi-nation to reach higher. The very fact that we have your subscription To THE ALUMNI. , , . • , . * , i shows that you are interested in us, but we would more than appreciate an article from your, or a word of criticism. It is our constant aim to improve our paper and we' believe that you can . help us. We sincerely hope that you Will not forget this, arid that' when we g'o to make up the •October issue we will find some alumni contributions. ■:■ EXCHANGES. . ■ . Our exchanges all put in their appearance'in due time this mon'th, some in bright new spring attire and the others in their regular dignified garb. All are full of the spirit of springtime and commencement. The Havetfordian still maintains its high standard from month to "month. The newly installed Board of Editors in forming its policy has considered the advisability of publishing a monthly literary journal and a bi-weekly newspaper instead of the present combined monthly, and has decided that such a change cannot be made at present. However after the June issue there will be no Exchange Department, that space being devoted to the Alumni and College Departments. The Owl published by the students of Temple College, Phila-delphia, is now one of our exchanges. The May number is the second issue and does entire credit to its Board. We par tjcularly admire the drawings in the different departments. As we close our Exchange Column for the year, we wish to thank pur contemporaries for their kind commendation and criticism of our work, and we wish to assure them that we have enjoyed and profited by the results of their labors. We wish you all a happy and successful vacation. PATRONIZE OUR ADVERTISERS FURNITURE Mattresses, Bed Springs, Iron Beds, Picture Frames. Repair Work done promptly. Under-taking a specialty. * Telephone No. 97. EE. IB. Bender 37 Baltimore St., Gettysburg, Pa. The Windsor Hotel 1217=2 Filbert St., Philadelphia. Headquarters for Students. Thoroughly Renovated, Refurnished and Remodeled FRANK M. SCHEIBLEY, Manager. Graduate of Lafayette College 1898. A. G. Spalding & Bros. LargeJt Manufacturers in the World of Official Athletic Supplies Base Ball Lawn Ten is Foot Ball Archery Roque Quoits Cricket ! Lacrosse Golf Implements for al Sports Spalding's Official Base Ball Guide for 1906. Edited by Henry Chadwick. The most complete and up-to-date book ever published on the subject. Fully illustrated. Price 10 Cents. For over a quarter of a century Spalding's Trade-Mark on Base Ball implements has marked the advancement in this particular sport. Spalding's Official League Ball is the adopted ball of the ■National League, and must be used in all match games. Every requisite for Lawn Ten-nis and Golf. Spalding's Trade Mark. on our Athletic Implement gives you an advantage over the other player as you have ^better article, lasts longer, gives more satisfaction. Every Base Ball Manager should send at oncefor a copy of Spalding's Spring and Sum-mer Catalogue—FREE. A. G. SPALDING The Peoples Drug Store-invites you to visit them and select your needs from a fresh, new, and up-to-date stock. C. WM. BEALES, Ph.Gr., Prop. D. J. Swartz Dealer in Country Produce Groceries Ciprs ani Tobacco GE TTYSBURG. Shoes Repaired —BV— J. H- BA^ES, 115 Baltimore St., near Court House. Good Work Guaranteed. WEBSTER'S JNNTTEERTM? DICTIONARY RECENTLY ADDED, 25,000 NEW WORDS and PHRASES| New GazetteeroftheWorld. New Biographical Dictionary. 2380 QUARTO PAGES. DOOO ILLUSTRATIONS. Editor in Chief, W. T. HARRIS, L.L.D., U.S. Com.ofEdu. GRAND PRIZE, WORLD'S FAIR ST. LOUIS FREE,"Dictionary "Wrinkles." Also pamphlet. G. & C. Merriam Co., Springfield, Mass. GET THE BEST WEBSTER'S INTERNATIONAL! DICTIONARY .J OTHWaaOTOP** -•**">""" ""->' PATRONIZE OUR ADVERTISERS. fc. r EMIL ZOTHE COLLEGE EMBLEMS Engraver, Designer and Manufacturing Jeweler, 716 CHESTNUT STREET, PHILADELPHIA. 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In the present essay, I will examine the traces of coexistence between the Muslim and Christian world in architecture and literature, using the examples of the mezquita, or 'mosque', and the most important novel of Spain, Don Quixote of la Mancha (1605;1615) by Miguel de Cervantes Saavedra. This study incorporates an interdisciplinary approach that utilizes historical, literary, and architectural methods to explain the dual function of the margin— its architectural function in the Mosque and its narrative function as used in specific chapters from Cervantes's novel. Furthermore, I will show how the architectural margin of the wall of the mosque was familiar to Cervantes's readers who lived in Spain and this familiarity allows Cervantes to exploit the metaphorical meaning of the literary margin as architectural margin. A metaphor establishes an equivalency between a pair of images; the best-known example of which belongs to Ezra Pound, the founding leader of Imagism (1912-1923). This is a school of poetry that endorsed clarity of expression and simplicity through the use of precise visual imagery. The best known metaphor is Pound's own, in which faces are compared with petals in the poem, "In a Station of the Metro": The apparition of these faces in the crowd: Petals on a wet, black bough. Through his architectural and literary metaphor, Cervantes covertly expresses his personal beliefs about multiculturalism that could not be directly expressed for fear of censorship by the Inquisition. ; Winner of the 2020 Friends of the Kreitzberg Library Award for Outstanding Research in the Senior Arts/Humanities category. ; In the Margins of Literary and Architectural Discourse: A Comparison of Arabic Commentary in Cervantes's Don Quixote and Moorish Architectural Inscription Pablo Picasso: Don Quixote, August 10, 1955. Internet: Public Domain Alexandra Parent SP 415: Seminar on Don Quixote Professor Stallings-Ward 28 February 2020 1 Introduction The history of the Iberian Peninsula is a rich one, filled with influences from the entire European and Asian continents over time. When we think about Spain, there is one defining factor that distinguishes her from the rest of Europe: the presence of racial, ethnic and religious influence from Africa, and, resulting therefrom, a unique moment in world history: the confluence of three major world religions in one geographical place. Christianity, Judaism, and Islam once flourished side by side in mutual tolerance and economic interdependence in the Andalusian region of southern Spain, known as 'Al-Andalus,' in the High Middle Ages. Tolerance of others who are different, as Maria Rosa Menocal points out, is the underpinning of this unique historical coincidence and the essential component for the development of science, philosophy, medicine, urbanization, and hence trade and commercial prosperity.1 The Jews and Christians of Muslim Andalusia flourished economically and culturally under the Umayyad, whose dynasty (661-750) was transplanted from Damascus to Cordoba by Abd al-Rahman (756- 1031) after a civil war between two rival Caliphates. These three religions borrowed language and architecture from one another leaving traces of their coexistence, not surprisingly, within the architecture and literature of Spain. In the present essay, I will examine the traces of coexistence between the Muslim and Christian world in architecture and literature, using the examples of the mezquita, or 'mosque', and the most important novel of Spain, Don Quixote of la Mancha (1605;1615) by Miguel de Cervantes Saavedra. This study incorporates an interdisciplinary approach that utilizes historical, literary, and architectural methods to explain the dual function of the margin— its architectural function in the Mosque and its narrative function as used in specific chapters from Cervantes's 1 Menocal, The Ornament of the World. 2 novel. Furthermore, I will show how the architectural margin of the wall of the mosque was familiar to Cervantes's readers who lived in Spain and this familiarity allows Cervantes to exploit the metaphorical meaning of the literary margin as architectural margin. A metaphor establishes an equivalency between a pair of images; the best-known example of which belongs to Ezra Pound, the founding leader of Imagism (1912-1923). This is a school of poetry that endorsed clarity of expression and simplicity through the use of precise visual imagery. The best- known metaphor is Pound's own, in which faces are compared with petals in the poem, "In a Station of the Metro": The apparition of these faces in the crowd: Petals on a wet, black bough.2 Through his architectural and literary metaphor, Cervantes covertly expresses his personal beliefs about multiculturalism that could not be directly expressed for fear of censorship by the Inquisition. My essay is divided in three sections. In the first section, I will present a historical overview of Muslim presence in the Iberian Peninsula. In the second section, I present a survey of Muslim Architecture in Andalusia based on the results of a photographic study of architecture I did while visiting Spain during study abroad. I survey the presence of Muslim architecture found throughout Andalusia, placing particular emphasis on the function of the margin in the design of the walls of the mosque reserved for the calligraphy that features citations of scripture from the Holy Koran. The margin, although small in size compared to the rest of the entire structure of the mosque, is as I will show, actually the most important part of the mosque. In the third section of my essay, I analyze the literary margin treated in the episode of the lost manuscript in Volume I: Chapters Eight and Nine of Cervantes's Don Quixote. I will look at 2 Judith Stallings-Ward, Gerardo Diego´s Creation Myth of Music: Fábula de Equis y Zeda. London: Routledge, 2020, 175. 3 the coexistence of the Christian and Arab writers in Cervantes's Don Quixote. The collaboration between Cervantes and Cide Hamete Benengeli allows Cervantes to establish a metaphor between the architectural margin of the mosque and the literary margin of the manuscript as the place for covertly expressing his esteem for multiculturalism and his condemnation of the expulsion of the Moors by national decree; a ploy he uses to escape censorship by the Inquisition. The play with spatial perspective (margin vs center) and the severance of the manuscript (with the lost section recovered in the market of Toledo) establishes the architectural and narrative metaphor that recalls the physical and cultural coexistence between Muslims and Christians valued by Cervantes. In addition, I examine how Cervantes extends this metaphor to also evoke the rupture of that coexistence through expulsion of the Moors, which Cervantes believed broke the backbone of the country. Part I: Historical Overview of Muslim Presence in the Iberian Peninsula The invasion of the Iberian Peninsula began with one young man named Abd Al- Rahman, the son of the Arab family ruling Damascus in the east—the Umayyads. However, during a civil war, his family was massacred, and his escape left him the sole survivor. He fled through North Africa into Cordoba where he began to establish himself as the Caliph, or ruler.3 After the Visigoth monarchy fell, Muslim control dominated the Iberian Peninsula. From 711 through 1492, Islamic society had a long and profound presence on shaping Spanish culture until the Christian kings unified the country. By 716, almost all of Iberia, with the exception of the far northwest and mountainous regions, was under Muslim control and the province was name 'Al- Andalus'. By naming the country in this manner, it directly opposes the 'Hispania' title that the 3 BBC Worldwide Learning, The Moorish South: Art in Muslim and Christian Spain from 711-1492. 4 Romans gave the peninsula, foreshadowing the enmity between the religions of Islam and Christianity.4 Abd Al-Rahman sought to recreate his cultural roots here in Iberia. The peninsula was dominated by the Umayyad dynasty, who had no affiliation to the eastern Muslim dynasties at the time, and were met with little to no resistance from the small groups of Christians still living in the peninsula. As demonstrated in Figure 1, the conquering forces came through Northern Africa and thus were also comprised of Berber forces from that region. By 741, there were approximately 12,000 Berber forces, 18,000 Arabs, and 7,000 Syrians entering through the Southern tip of the peninsula. This totaled anywhere from 4,000,000 to 8,000,000 living in the Iberian Peninsula at the time.5 6 Islam and Christianity under Islamic Rule By the mid eighth century, the population of Iberia had grown exponentially and became more diverse both racially and religiously. Although Muslim forces had conquered what remained of the Visigoth territories and established themselves as the dominant, ruling power, a 4 O'Callaghan, A History of Medieval Spain, 91. 5 Phillips and Phillips, A Concise History of Spain. 6 Alchetron.com. "Umayyad Conquest of Hispania - Alchetron, the Free Social Encyclopedia," August 18, 2017. https://alchetron.com/Umayyad-conquest-of-Hispania. Figure 1: Depiction of the route of Abd-Al Rahman and the subsequent conquests of the Muslim Empire. From Internet: public domain.6 5 majority of the population living in Iberia was still Christian. This undoubtedly posed issues for the Moorish rulers who practiced Islam. As a result, conversion became a necessity for Christians. It is important to distinguish between the upper and lower class when discussing the notion of conversion. Many Visigoth royalty, nobles, and influential families saw it in their best interest to convert and to do what they could to join the new rulers in an effort to pursue political advantages.7 Yet, the majority of Iberia was home to lower class Hispano-Roman Christians who converted out of survival. Despite this, many of the people in this situation retained their Christian faith while adopting Muslim customs like learning Arabic so as to appease the rulers. The name given to these people are mozárabes, or 'Mozarabs', meaning 'Muslim-like'.8 A Christian writer noted the following about Christians living under Islamic rule in 854: Our Christian young men, with their elegant airs and fluent speech, are showy in their dress and carriage, and are famed for the learning of the gentiles; intoxicated with Arab eloquence they greedily handle, eagerly devour, and zealously discuss the books of the Chaldeans (i.e. Muhammadans), and make them known by praising them with every flourish of rhetoric, knowing nothing of the beauty of the Church's literature, and looking down with contempt on the streams of the Church that flow forth from Paradise ; alas ! The Christians are so ignorant of their own law, the Latins pay so little attention to their own language, that in the whole Christian flock there is hardly one man in a thousand who can write a letter to inquire after a friend's health intelligibly, while you may find a countless rabble of kinds of them who can learnedly roll out the grandiloquent periods of the Chaldean tongue. They can even make poems, every line ending with the same letter, which displays high flights of beauty and more skill in handling metre than the gentiles themselves possess.9 It is evident from this passage that the Christians admired the Arabs for the type of civilization they created. The Mozarabs recognized that the Arabs had something to offer them in terms of literature, character, and even language. This demonstrates that on some level, there was an 7 Phillips and Phillips, A Concise History of Spain. 8 Phillips and Phillips. 9 Alvar, Indiculus luminosus; quoted from Arnold, The Preaching of Islam; A History of the Propagation of the Muslim Faith, 137-138. 6 acceptance of Muslim culture and practices which set the foundation for the incorporation of Islamic architectural styles and writing styles to be continued after the Christians' reconquering of Iberia. Christian Kingdoms and "La Reconquista" When the Muslim forces conquered Iberia, they were not able to infiltrate the regions in the north. These regions were not seen as an apparent threat because they were isolated, poor, and not heavily populated, so the Moors did not make a vigilant effort to convert or control these Christians.10 However, the Christian states organized themselves into kingdoms and solidified their control in northern Spain by the mid-twelfth century before moving into Southern Spain during the fourteenth and fifteenth centuries. The progression of the Christian kingdoms' conquests can be seen in Figure 2. 11 At the height of the reconquest, there were seven individual Christian kingdoms within the peninsula: Asturias, Galicia, Aragon, Navarre, Leon, Castile, and Valencia. Each of these kingdoms had their own struggles trying to gain territory, power, and recognition. The Kingdom 10 Phillips and Phillips, A Concise History of Spain, 55. 11 "Reconquista+General.Jpg (1600×914)." Accessed February 19, 2020. http://4.bp.blogspot.com/- ofiGywz891k/TzynBPnsc7I/AAAAAAAAAok/ECNzH3rSp3E/s1600/Reconquista+General.jpg. Figure 2: Timeline of the Christian King's Reconquest of the Iberian Peninsula. Internet: public domain.11 7 of Navarre was largely under the control of the French to the north and did not have much to do with the conquering of other Spanish Christian kingdoms, let alone taking a stance on combating the Arab south. However, not only were the Christian kings working to overthrow the Islamic caliphate and reconquer Iberia from the Muslims, they were all vying for control amongst themselves. In the tenth century, Alfonso III expanded into the regions of Galicia and Leon slowly gaining more territory and strengthening his Christian kingdom to combat the Moors. The kingdoms of Castile and Leon unified in 1085 and then under the kingship of Alfonso VI, they conquered Toledo.12 Toledo is situated where the Moorish Al-Andalus and the Christian kingdoms of Castile and Leon border each other, so the conquering of Toledo was a push in the right direction for the Christian kings' ultimate goal of expelling the Moors from Spain. In the northeast, Alfonso I of Aragon began consolidating his power and conquered Zaragoza by 1134, and joined with Barcelona in 1137 to form the Kingdom of Aragon. By this point, the Muslim empire was facing many issues in trying to run their territories and were slowly losing their sphere of power in the south. King Fernando III of Castile was able to penetrate Al-Andalus and conquer the Andalusian cities of Cordoba and Seville in the mid-thirteenth century. So, when the two kingdoms of Aragon and Castile prevailed over their Christian counterparts, they were left with only the Emirate of Granada as their last steppingstone to banish Muslim rule from the peninsula. King Fernando II of Aragon and Queen Isabella of Castile married in 1469 and this consolidated the royal authority of Spain.13 In January of 1492, the city of Granada fell to the Spanish forces and this ended the 780 years of Muslim control in the Iberian Peninsula. This was the final act of La Reconquista and the beginning of the age of Los Reyes Católicos or 'The Catholic Kings.' King Ferdinand and Queen 12 Phillips and Phillips, 306. 13 Phillips and Phillips, 116. 8 Isabela ruled into the first few years of the sixteenth century, which is marked as the beginning of the Spanish Inquisition—a judicial institution that was used to combat heresy in Spain. Islam and Christianity under Christian Rule Islam first began to submit to Christian rule during the period when the Christian kingdoms were all building up their states and conquering each other in the eleventh century. When Toledo was captured in 1085, allowing the Muslims to stay was crucial to the economic stability and the intellectual advancement of Christian society.14 With the expulsion of the Moors came the expulsion of their religion and began the institution of Christianity, more specifically Catholicism. The immediate issue that the church saw after the reconquest of Spanish cities was the need to introduce their ecclesiastical structure, so they began to assign bishops to these major cities in addition to creating two new ecclesiastical provinces.15 This rapid organization and dispersion of the Catholic religion in previously Islamic territories was not good news for those Muslims still living in Spain after the reconquest. The Christians could not simply expel the Muslims because in some places they made up the majority of the population and were an integral part of the economy for the country.16 Muslims who continued to live under Christian ruler adopted the name mudéjares or 'mudejars' in English. This name is derived from the Arabic word mudajan meaning 'permitted to remain' with a colloquial implication of 'tamed or domesticated.'17 Ironically, the same way the minorities were treated under Islamic rule, to include Christians, was now how the Muslims were treated under Christian rule. The Mudejars would practice their religion, law, and customs in addition to being permitted to continue their 14 Watt, A History of Islamic Spain, 150. 15 O'Callaghan, A History of Medieval Spain, 488. 16 Watt, A History of Islamic Spain, 151. 17 Watt, 151. 9 craft so long as they paid a tax. It was not uncommon for these minority groups to distinguish themselves by dressing differently and even inhabiting different quarters of town. During the thirteenth and fourteenth centuries, a period known as the Mudejar age, it is evident that there is a culture common to both Christians and Muslims, and that coexistence, to the point of assimilation, was possible. However, it is important to note that the Christians, being the dominant power, were selective in what they chose to assimilate. The most evident piece demonstrating assimilation is the artistic productions, both architecturally and literarily. It was obvious that incorporating the Muslims into society was necessary and beneficial, but towards the end of the fifteenth century, economic disparages were becoming obvious and the Mudejars were the wealthier of the two groups. This jealousy and animosity led to a growing prejudice of Mudejars and once Ferdinand and Isabella unified the peninsula, they turned this prejudice into policy. The previous flirtation of religious tolerance was coming to an end, but due to the policy written for the surrender of Granada, many people of Islamic faith were briefly safe in 1492, so these religiously intolerant policies attacked other groups, namely the Jewish factions of the country. This period of brutal intolerance is known as the Inquisition, and it drastically influenced Spanish society for the years to follow, to include Miguel de Cervantes's Don Quixote of La Mancha. Part II: Survey of Muslim Architecture in Andalusia Moorish architecture is something that when one sees it, they know it. It is a mixture of oriental and occidental to create a recognizable and unique form of architecture. There are certain staple architectural features that help make this style so well-known and are also the features that other cultures adopt simply because of their beauty. Some of these features include 10 stone parapets with Islamic crenellations, horseshoe windows and doors, towers sometimes evoking a minaret, domes, arches, slender pillars, and many of these features were typically constructed with alternating colors of yellow and red brick and stone.18 The following figures demonstrate these architectural features. 18 Kalmar, "Moorish Style: Orientalism, the Jews, and Synagogue Architecture," 73. Figure 4 (above): The series of arches and horshoe shaped doors. Taken by Alexandra Parent in the Royal Alcazar in Seville, Spain. January 31, 2018. Figure 5 (below): The classic Islamic crennelations and attention to detail that characterizes all of Islamic architecture. This is also exemplatory of the domes that were utilized in Moorish architecture. Taken by Alexandra Parent at the Royal Alcazar in Seville, Spain. January 31, 2018. Figure 3: The slender pillars and open courtyards. Taken by Alexandra Parent at the Alhambra in Granada, Spain. February 23, 2018. Figure 6: The Torre del Oro or Tower of Gold located in Seville, Spain. Exemplifies the use of towers and minarets in Islamic architecture. Taken by Alexandra Parent in Seville, Spain. April 12, 2018. 11 19 These features are apparent throughout all the everyday buildings within the cities of Al- Andalus, but they also came together to make great, exceptional buildings. One in particular is the Great Mosque in Cordoba. This was built when the religion of Islam was only a century old, so it is renowned as one of the first mosques ever built. This mosque is truly grandeur in architectural style in addition to sheer size. In Islamic faith, it is forbidden to depict Allah, or any religious figure, so the traditional methods of using a painting to inspire religious awe was not possible, thus allowing for architecture to take its place. As seen in Figure 7, the rows of archways are seemingly never ending and absolutely uniform. 20 The architectural margin of the mosque (Fig 8 and Fig 10.D), which Cervantes metaphorizes with the annotation of Dulcinea written on the margin in Don Quixote, refers to the most important part of the mosque: the inscriptions. In the Islamic religion, as aforementioned, worshipping any idols or to depict Allah, Muhammad, or any other important religious figures 20 "The Mosque-Cathedral of Cordoba (Spain)." Accessed February 19, 2020. https://www.turismodecordoba.org/the-mosque-cathedral-of-cordoba-spain. Figure 7: The Great Mosque located in Cordoba, Spain. Known for the uniformity and neverending archways and pillars. From Internet: public domain.20 12 through paintings are prohibited. So, the role of the inscriptions becomes the most important and revered part of the mosque much like the depiction of Jesus on the cross is worshipped by Christians. This is because the inscriptions are the holy words of the Koran. The phrase most 21commonly inscribed in these architectural margins are 'only Allah is victorious.' The metaphor Cervantes makes between the architectural and literary margin is developed to a second degree with the handwriting in the margin of the manuscript being Arabic calligraphy. This can be compared to the inscriptions in the architectural margin of the mosques, which are also written in Arabic calligraphy. This type of writing is very distinct from Western modes of writing because the purpose of Arabic calligraphy is "no como un medio utilitario de 21 Fernando Aznar, La Alhambra y el Generalife de Granada. Monumentos, 12. Figure 10: Architecture of the Mosque21 (from left to right and top to bottom): A) ataurique B) interlacing decoration C) calligraphy in the margin of the wall with scripture "Only Allah is Victorious". Also shown in Fig 11. D) horseshoe arc E) muqarnas F) half horseshoe arcs G) arc with muqarnas H) column with crowned capital Figure 8 (above): The horsehoe shaped windows and use of alternating colors and very detailed crennelations. The Arabic calligraphy can be seen above the windows. Taken by Alexandra Parent at the Alhambra in Granada, Spain. February 23, 2018. Figure 9 (above): Fig 8 on a closer scale to better see the calligraphy 13 comunicación entre los hombres sino como un medio sagrado de comunicación entre Dios y los hombres," meaning, it is not like a utilitarian means of communication between humans, but rather a sacred means of communication between God and men.22 This type of calligraphy that Arabs place in the margins of their mosques obviously have religious value and is called caligrafía cúfica or 'Kufic calligraphy' as is shown in Figure 11. 23 The text written in Arabic calligraphy in the margin of the wall of the mosque is epigrafía. It is present in all mosques and throughout the royal palace known as La Alhambra in Granada. As Fernando Aznar explains, "El texto tiene gran importancia en la decoración. Frases que ensalzan a Alá, o que hace referencia a las bellezas del lugar donde se encuentra, ditando a veces a los constructores de cada zona, se reparten por todos los muros de la residencia real."24This quote says that text has great importance in the decoration of the buildings, and that the phrases that praise Allah, or that refers to the beauties of the place where Allah is located, are all throughout the royal palace. It amplifies the important role that language has in religious symbols. 22 "La Caligrafía Árabe." 23 "Arabic Inscription." Alamy. Accessed February 24, 2020. https://www.alamy.com/stock-photo-arabic-inscription- carved-in-a-palace-wall-of-the-alhambra-in-granada-17181753.html. 24 Fernando Aznar, La Alhambra y el Generalife de Granada. Monumentos, 12. Figure 11: An example of Kufic calligraphy. The style of the Arabic writing in this image is classically used in Islamic mosques to state the word of Allah from the Holy Koran. This is the architectural margin. From Internet: public domain.23 14 Moorish Architectural Influence Under Christian Rule As the Christians slowly began organizing themselves into kingdoms and conquering Moorish cities in Al-Andalus, two incredibly different cultures met each other. As previously stated, an assimilation of sorts was taking place by the Christians who were adopting Islamic practices and other elements of their culture. Architecture was one of these elements that Christian rulers not only preserved, but in some cases built from bottom up utilizing these inherently Moorish styles. Using the example of the Mosque of Cordoba, it is important to note that in the middle of this Islamic prayer hall, there is something unknown to Islam; a Catholic Cathedral (Fig. 12, 13, and 14). This addition was made in the sixteenth century after the Moors were abolished from Iberia. The rulers who erected this cathedral demolished the central columns in order to make room for the Christian edifices, however, Charles V recognized the gravity of this action and how it drastically changed the ambiance and historical significance of this architectural feat. This cultural vandalism by the Christians is symbolic of the enforcement and imposition of their religion onto a different group of people. This theme is also apparent in the literary works of the sixteenth and seventeenth centuries to include Don Quixote of La Mancha by Miguel de Cervantes. Figure 12: Located in the middle of the Great Mosque of Cordoba. Christian, gothic architecture meeting with Islamic architectural styles. Taken by Alexandra Parent. January 31, 2018. 15 An example of Mudejar work is the Cathedral of Seville, built after the demolition of a mosque, in order to increase the power of the Christian rulers. The architectural style of the building is very European and gothic with high vaulted ceilings and stained glass.25 As a statement piece for Christianity in former Islamic Spain, it is not expected for one to find traces of Moorish architectural influence, but there is. The Cathedral was built by Christian architects, so there was no lack of qualified Christian craftsmen, however there are qualities inherently Moorish that make its way into this grand architectural achievement. As depicted in Figure 15, the high altar in the Cathedral is adorned in so much detail that it mimics the Moorish tendency to not leave any blank space. The incessant ornamental decoration style that was a part of Islamic Spain bled into and permeated traditional Christian and European styles of architecture making its way into the very soul of Christian craftsmanship. Although the Christian Spanish rulers 25 BBC Worldwide Learning, The Moorish South: Art in Muslim and Christian Spain from 711-1492. Figure 13 (right): Christian altar located in the middle of the Great Mosque of Cordoba in Spain. Taken by Alexandra Parent. January 31, 2018. Figure 14 (left): Example of Christianity inserting itself into Muslim architecture. Taken by Alexandra Parent. January 31, 2018. 16 erected this cathedral as a statement to assert their religious dominance, the Moorish aesthetic had already made its way into the minds of the architects of that era. In addition to this, the minaret attached to the Cathedral of Seville, La Giralda (Figure 16), is evidence of this as well. The construction of this minaret concluded in 1568 and is the twin tower to the city of Marrakech. Having begun construction in 1184, La Giralda is host to the visible mixing of Moorish and Christian culture. Through the stonework, inscriptions, and different styles used, La Giralda is evidence of this assimilation of cultural and architectural practices. 26 Perhaps the most notable architectural feat in regard to Moorish influence on Christianity is seen in the Real Alcázar, or Royal Alcazar. At first glance, it is a very distinct Moorish-looking building in terms of architecture; it contains the classic Moorish archways, courtyards, crenellations and pillars (Fig 17 and 18), so it would be reasonable to conclude that it was 26 "Cathedral of Seville. Aerial View." Accessed February 24, 2020. https://seebybike.com/blog/must-see-cathedral-and- alcazar-of-seville/cathedral-of-seville-aerial-view/. Figure 15 (right): The altar located inside the Cathedral of Seville. Known for it's incredulous detail and extravagant style that is suspected to be a result of lingering Moorish influences. Taken by Alexandra Parent. January 31, 2018. Figure 16 (left): An aerial view of the Cathedral of Seville. It includes many influences of Morrish architecture to include the large tower known as La Giralda, the minarets all over the building, and the many domes that make up the cathedral. From Internet: public domain.26 17 constructed under Islamic rule. However, Christian king Peter of Castile, also known as Peter the Cruel, commissioned the Alcazar as his royal palace in the fourteenth century. He made the Alcazar identical to the architectural stylings of the Spanish Middle Ages. So, the question arises as to why a Christian ruler would deliberately choose Islamic decoration? The answer is that it comes down to power. By appropriating the Islamic art and traditional expressions, the Christian ruler projects a sort of authority over the minority subjects.27 The Moorish expressions of wealth and power are understood differently than traditional Europeans, so by creating something that the Muslim population would recognize as powerful, Peter the Cruel wielded a sort of power over the Mudejars. 27 Fernández, "Second Flowering: Art of the Mudejars." Figure 17 (left): The courtyard of the Royal Alcazar. Despite being built by a Christian king, it has many, if not completely full of, influences from Islamic architecture. Note, the pillars, the archways, the courtyard, the crennelations. Taken by Alexandra Parent. January 31, 2018. Figure 18 (right): The Royal Alcazar in Seville, Spain. This wall has both Christian and Islamic influences. Note the differences between the lower floor and the second floor of the archways. The bottom is much more functional and plainer, like traditional Christian architecture whereas the top portions are much more detailed and colorful such as depicted by Islamic architecture. Taken by Alexandra Parent. January 31, 2018. 18 Part III: The Literary Margin Treated in the Episode of the Lost Manuscript in Volume I: Chapters Eight and Nine of Cervantes's Don Quixote When reading Don Quixote, the reader is frequently taken off the main narrative path involving the adventures of the main characters, the knight and his squire Sancho Panza, and led down secondary narratives involving encounters with characters who interrupt the main narration with tales of their own stories of love, captivity, and triumph. The complexity of the narrative shows the novel to be an amalgam of many different short novels, much like the way of the river Amazon, which is fed by many smaller rivers, at the heart of which is Cervantes's parody of books of chivalry. Nevertheless, the one unchanging constant is the way the novel opens a window onto the life and times of the man who wrote it. Cervantes's novel reflects his lived experience rooted in multicultural society whose heterogeneity was the source of Spain's economic and agricultural well-being. Cervantes saw the well-being of his country destroyed by the Hapsburg dynasty's religious intolerance and persecution of minorities who did not convert from their Jewish or Muslim faith. Cervantes himself was of Jewish ancestry. His father was a surgeon, a vocation known to be practiced by Jews. Cryptic references to his Jewish ancestry appear in the portada, or cover page of this novel. For example, the phrase from the book of Job—after darkness light is hoped for—and references to their inability to worship on the Sabbath appear in the first chapter of the novel; a day when the Jewish population must be in duelos and quebrantos, or 'pain and suffering'. While a student, Cervantes was arrested and ordered to have his right hand cut off for allegedly shooting a man who had insulted his sisters. Cervantes escaped punishment by fleeing to Italy from where he joined the Holy League (an alliance among the Vatican, France, and Spain) in the Battle of Lepanto, a major battle against the Turks in the waters of the 19 Mediterranean, during which Cervantes lost the use of his left hand. After his distinguished military service in this major victory against the Turks, Cervantes was taken captive and held prisoner for five years in Algeria. His profound understanding of the Islamic world of the Maghreb, as the northern region of Africa is known, is reflected throughout Don Quixote. Upon return to Spain, he obtained work as a tax collector tasked with gathering funds throughout Andalusia for the construction of the Spanish Armada. His detailed knowledge of the geography and customs of Southern Spain is reflected throughout the novel as well. Cervantes's experiences from his military expedition against the Turks, his years in captivity in northern Africa, his travels through Andalusia, and his Jewish ancestry can be added as another factor that forged the broad multicultural perspectivism formed in his novel. As a student, Cervantes was taught by Lope de Hoyos, a known follower of the Dutch humanist philosopher Erasmus of Rotterdam. Erasmus criticized the empty ritual of the Catholic Church as well as its intolerance for Christians, especially followers of Martin Luther, who sought an unmediated religious relationship with God; one that did not require mediation by a Catholic priest. The teachings of Erasmus, an intellect who denounced the hypocrisy of the Catholic Church and its persecution of minorities and different versions of Christianity, are embraced by Cervantes and find expression in a covert manner in Don Quixote (II: 22-23).28 The episode of the lost manuscript (Volume I:8-9) reflects the perspective of multiculturalism and diversity Cervantes gained from the life experiences outlined above. Chapter eight is first and foremost about Don Quixotes's iconic battle with the windmills, the most well-known episode of the novel. Don Quixote's illusion leads him to believe that the windmills were originally giants that have been transformed into windmills by his enemy, the 28 Judith Stallings-Ward, "Tiny (Erasmian) Dagger or Large Poniard? Metonymy vs. Metaphor in the Cave of Montesinos Episode in Don Quixote." 20 wizard Freston, to cheat Don Quixote from a victory in battle against them. The deception of the knight conveys Cervantes's use of humorous parody to denounce the books of chivalry whose fantasy version of reality has brainwashed Don Quixote. A subsequent adventure in this chapter reveals Don Quixote has another lapse of reason. He believes that a Basque woman travelling to Seville, preceded by two Benedictine friars who are not in her party, and surrounded by her own men on horseback, is a princess being kidnapped. Upon observing once again his master's mind in the grip of delusion, Don Quixote's squire Sancho Panza replies, "This will be worse than the windmills."29 This foreshadows the battle that Don Quixote will ultimately have with the Basque. At the end of Chapter eight, we are left with both men having their swords unsheathed and raised at each other, but then the narration of the story abruptly stops. The narrator, a literary form of Cervantes inserted into the story by the real historical Cervantes, begins to speak directly to the reader as if in an informal conversation with them to convey that the end of the scene and the rest of the history are missing.30 This narrative style continues into Part II, chapter nine when the narrator begins a search for the missing manuscript. In this chapter we are brought to Toledo and the narrator brings the reader through the Alcaná market. The narrator Cervantes tells the story of his journey to find the manuscript in the market and how he comes across a young boy trying to sell him some notebooks, old torn papers, and other small commodities. Cervantes is inclined to pick up a certain book that the boy has and realizes the script on the front is in Arabic. Since he could not read Arabic, he finds a Morisco aljamiado, so called for their ability to speak both Arabic and Spanish, who can help translate the manuscript. It was not difficult to find this person and soon Cervantes flipped to the middle of the book and asked the Morisco to translate. Cervantes points out the availability of translators of 29 Cervantes, Don Quixote, 62. 30 Cervantes, 65. 21 all classic languages in the market, thus underscoring the advantage of multicultural spaces such as the markets of Spain. As the translator--the Morisco aljamiado--began to read the page, he laughed at something written in the margin: it stated, "'This Dulcinea of Toboso, referred to so often in this history, they say had the best hand for salting pork of any woman in La Mancha.'"31 The narrator immediately knew that this was the missing manuscript he was looking for, so he had the Morisco read even more. It is then that the reader learns the novel was originally written in Arabic by the Arab historian Cide Hamete Benengeli. Narrator Cervantes commissions the Morisco to translate the entire novel, paying him in "two arrobas of raisins, and two fanegas of wheat," so that the story of Don Quixote and Sancho Panza can be continued.32 This process of translation of the original manuscript from Arabic to Spanish is now the source of the narrator Cervantes's history of Don Quixote, and it is a collaboration between the literary Christian "Cervantes" and the original Arabic author Cide Hamete Benengeli, delivered through the translator. The reader is now being told the story through someone else's eyes and mind. The novel descends into a rabbit hole of authorship in which, ironically, the new lens is a Morisco translator. This metaphor demonstrates that true Spanish history is written as a compilation between Christianity and Islam, not one or the other, thus demonstrating historical Cervantes's disdain and disapproval of the expulsion of the Moors. Rather, Cervantes displays the importance and necessity of diversity and multiculturalism. The true author, historical Cervantes, also establishes a metaphor between the literary margin, in which the literary Cervantes discovered the novel was indeed Don Quixote, and the architectural margins of the mosque. Cervantes does this in a very clever and implicit manner, 31 Cervantes, 67. 32 Cervantes, 68. 22 otherwise he would be severely censored. Through this implied metaphor of architectural and literary margins, Cervantes is able to write a novel that has commentary to covertly express his condemnation of the Moors and announce his glorification of multiculturalism. The focus of attention placed on the margin of the manuscript wherein Arabic commentary is written calls to mind the architectural margin of the mezquita, or 'mosque', in which the Arabic calligraphy is written. The comparison between the textual margin of Cervantes's manuscript and architectural margin of the walls of the mosque would be easy for the readers of Cervantes's day to recognize given the prevalence of Muslim architecture throughout Spain, as my survey in the first part of this essay shows. Furthermore, the handwriting in Arabic by the Arab historian easily calls to mind the calligraphy used for citations from the Koran. The Arabic commentary—associated with the authoritative word of the Koran placed in the margin of the walls of the mosque—second guesses the religious purity of Dulcinea, the object of courtly worship by the Christian knight. When the translator points out the Arab historian's commentary in the margin of the manuscript, that 'the Lady Dulcinea has the best hand at salting pork,' he taints her purity by placing her in contact with a food source that is considered polluted for Muslims. The comment casts Dulcinea in tainted light. The Arab historian's questioning of religious purity occurs in tandem with the questioning of the authority or authorship of the history of Don Quixote. The literary Cervantes is a Christian writer, but he is not the true author of the original manuscript; the Arab historian Cide Hamete claims true authorship; and Dulcinea is not the pillar of religious purity she is perceived to be. The play with the double meaning of the margin (textual vs architectural) occurs with the play of spatial perspective between margin vs center. The reader sees through Cervantes's use of the metaphor as a multicultural perspective that questions the absolute status of Christian 23 authority and Christian purity. The play with meaning and perspective in Cervantes's treatment of the margin in chapters eight and nine may be taken to one final and third level of development. The margin, shown to be central in connection with the ruptured or severed manuscript, is a covert expression for Cervantes's esteem for the contributions to Spanish society by the Muslim population of his country and his condemnation for their expulsion by governmental degree from Spain. In the eyes of Cervantes, this broke of the backbone of Spain's culture and economy since the Arab population made up an incredibly large portion of the Iberian Peninsula. Cervantes accomplishes this by, not only changing chapters, but beginning a whole new section of the novel. Part I concludes with chapter eight and the pending battle between Don Quixote and the Basque, then Part II begins with the narrator Cervantes informing the reader of his journey to find the rest of the novel. Being wary of the censorship that plagued others during the Inquisition, Cervantes chose this metaphorical approach to convey his true sentiments about the situation of Spain at this moment in history. This rupture in Don Quixote's history is reflective of the moment in Spain's history where law has been decreed to banish something so inherent to the nation itself: the Moorish people. By placing these episodes side by side, Cervantes invites the reader to compare the delusion of the Hapsburg imperial vision and its expulsion of the Moors with the episode of the windmills. The blindness of Spain's government seems even more laughable than Don Quixote's own misguided attack on the windmills. Cervantes's play with the margin allows him to express his views on multiculturalism in an indirect manner that allowed him to escape censorship by the Inquisition. The Inquisition was not savvy enough to realize that this profound division between Part I and II is symbolic of the division of tolerant Spain into an intolerant Spain. After Cervantes 24 died, the Inquisition did censor and expurgate a passage that was considered too directly stated. In chapter thirteen, Don Quixote is once again declaring his servitude and attesting to the beauty of his beloved Dulcinea of Toboso. In his description to Vivaldo, he uses a Petrarchan metaphor, a very classical and renaissance style of poetry, to describe Dulcinea. Don Quixote states (Volume I:13): "Her tresses are gold, her forehead Elysian fields, her eyebrows the arches of heaven, her eyes suns, her cheeks roses, her lips coral, her teeth pearls, her necklace alabaster, her bosom marble, her hands ivory, her skin white as snow, and the parts that modesty hides from human eyes are such, or so I believed and understand, that the most discerning consideration can only praise them but not compare them."33 While eloquently put, Cervantes is nonetheless making references to the private areas of Dulcinea's body and thus was censored by the Catholic Church in 1624 after his death; they dared not censor him before since his novel made him so beloved by the people. Cervantes was too clever to have to follow the rules. His questioning of authority was apparent from the very opening words of the novel when he writes, "[s]omewhere in La Mancha, in a place whose name I do not care to remember…"34 Cervantes conveys how exact places and names are all arbitrary and are not relevant to the novel. This echoes Cervantes own questioning of authority and Spain's religious Inquisition going on that persecuted the Moors and other minorities alike. 33 Cervantes, Don Quixote, 91. 34 Cervantes, 19. 25 Conclusion The religious tolerance and interdependence between minorities of Al-Andalus, which are reflected through the architecture of Andalusia and also underscored in Cervantes's Don Quixote through the metaphorical treatment of the literary margin in the episode of the lost manuscript, seems evermore elusive today. In light of the divisiveness and racism rampant in our society that mars efforts toward multiculturalism and diversity, such as those undertaken at universities like Norwich, tolerance seems like the impossible dream that is the object of the quest of the chivalrous knight Don Quixote. 26 Bibliography Arnold, Thomas Walker. The Preaching of Islam; A History of the Propagation of the Muslim Faith. New York: C. Scribner's sons, 1913. http://archive.org/details/preachingofisla00arno. Aznar, Fernando. La Alhambra y el Generalife de Granada. Monumentos Declared of World Interest by Unescco. Mariarsa:1985. BBC Worldwide Learning. The Moorish South: Art in Muslim and Christian Spain from 711- 1492. Documentary Film. The Art of Spain: From the Moors to Modernism, 2009. https://fod.infobase.com/p_ViewVideo.aspx?xtid=39408. Cervantes, Miguel. Don Quixote. Translated by Edith Grossman. 5 edition. New York: Harper Collins, 2003. Fernández, Luis. La Historia de España en 100 preguntas. Madrid, Spain: Ediciones Nowtilus, 2019. https://ebookcentral.proquest.com/lib/norwich/reader.action?docID=5703133&ppg=1. Fernández, María Luisa. "Second Flowering: Art of the Mudejars." Saudi Aramco World, The Legacy of Al-Andalus, 44, no. 1 (February 1993): 36–41. Harsolia, Khadija Mohiuddin. "Captivity, Confinement and Resistance in Mudejar and Morisco Literature." University of California, Riverside, 2016. WorldCat.org. https://search.proquest.com/docview/1849025713?accountid=14521. Kalmar, Ivan Davidson. "Moorish Style: Orientalism, the Jews, and Synagogue Architecture." Jewish Social Studies 7, no. 3 (2001): 68–100. "La Caligrafía Árabe." Accessed February 21, 2020. http://www.arabespanol.org/cultura/caligrafia.htm. Maíz Chacón, Jorge. Breve historia de los reinos ibéricos. 1a. edición. Quintaesencia ; 6. Barcelona: Ariel, 2013. http://catdir.loc.gov/catdir/enhancements/fy1313/2013369841- b.html. Menocal, Maria Rosa. The Ornament of the World: How Muslims, Jews and Christians Created a Culture of Tolerance in Medieval Spain. Reprint edition. Boston: Back Bay Books, 2003. O'Callaghan, Joseph. A History of Medieval Spain. 1st ed. Ithaca, New York: Cornell University Press, 1975. https://ebookcentral.proquest.com/lib/norwich/detail.action?docID=3138541. 27 Phillips, William D., and Carla Rahn Phillips. A Concise History of Spain. Cambridge Concise Histories. Cambridge: Cambridge University Press, 2010. https://library.norwich.edu/login?url=https://search.ebscohost.com/login.aspx?direct=true &db=e000xna&AN=490553&scope=site. Raquejo, Tonia. "The 'Arab Cathedrals': Moorish Architecture as Seen by British Travellers." The Burlington Magazine 128, no. 1001 (1986): 555–63. Sheren, Ila Nicole. "Transcultured Architecture: Mudéjar's Epic Journey Reinterpreted." Contemporaneity: Historical Presence in Visual Culture 1 (June 1, 2011): 137–51. https://doi.org/10.5195/contemp.2011.5. Stallings-Ward, Judith. "Tiny (Erasmian) Dagger or Large Poniard? Metonymy vs. Metaphor in the Cave of Montesinos Episode in Don Quixote." Comparative Literature Studies. 43.4 (2006) special issue: Don Quixote and 400 Years of World Literature. 441-65. Stallings-Ward, Judith. Gerardo Diego´s Creation Myth of Music: Fábula de Equis y Zeda. London: Routledge, 2020. Urquízar-Herrera, Antonio. Admiration and Awe: Morisco Buildings and Identity Negotiations in Early Modern Spanish Historiography. 1 online resource (289 pages) vols. Oxford: OUP Oxford, 2017. http://public.ebookcentral.proquest.com/choice/publicfullrecord.aspx?p=4850548. Watt, W. Montgomery. A History of Islamic Spain. Islamic Surveys; 4. Edinburgh: Edinburgh University Press, 1977.

Se puede pensar que esta asociación pudiera tener alguna relación biológica, pero como argumenta Pauletti (2012) no hay raíces ancestrales de esta asignación de colores a las niñas y niños. Esta autora señala que estos colores empezaron a asociarse al sexo en la Segunda Guerra Mundial, ya que antes se usaba el blanco para los bebes. La finalidad de esta imposición es establecer unas pautas, normas y estereotipos a las personas. Esta cuestión no tendría importancia si ello no conllevara una clasificación y jerarquización. Esta asignación condiciona el aspecto físico, el entorno y hasta los gustos. Y lo mismo ocurre con la música. Cuando se piensa en instrumentos o dirección de orquestas se extrapola a los varones. Si nos preguntasen por el nombre de algún compositor de música clásica, prácticamente todas las personas podrían responder como ejemplo que son Mozart, Beethoven o Falla. En cambio no mencionarían a las mujeres, como ocurre en otras artes. La invisibilidad de las mujeres en este ámbito es tan llamativa que, una de las razones para realizar esta Tesis es poner en evidencia los mecanismos que son los causantes de ese error. Los pilares básicos que sustentan este trabajo son la igualdad, el género, los derechos humanos, la música y la educación. Con los hallazgos se pretende conocer, analizar y demostrar cómo se construye la identidad del alumnado a través de la educación musical en la etapa de primaria, desde una mirada de género. Queremos "prestar nuestras gafas" para que se vea la discriminación que aún existe en la educación. De hecho la Ley Orgánica 8/2013, de 9 de diciembre, para la mejora de la calidad Educativa (LOMCE), afirma que "el nivel educativo de los ciudadanos determina su capacidad de competir con éxito en el ámbito del panorama internacional y de afrontar los desafíos que se planteen en el futuro", esto supone abrir las puertas a puestos de trabajo de alta cualificación, lo que representa una apuesta por el crecimiento económico y por un futuro mejor. Para ello se resalta el papel de materias científicas y técnicas, eliminando la obligatoriedad de cursar educación artística (plástica y música) en Educación Primaria, y música en Educación Secundaria, hecho que posibilita que un alumno o alumna termine su escolarización en España sin haber estudiado dicha materia. Otra razón para iniciar este estudio es que, como docente que soy, comparto los planteamientos de la corriente constructivista (Porlan, 1993; Díaz-Aguado y Medrano, 1994; Carretero, 2010) en la consideración de que la investigación es un factor fundamental para que las personas elaboremos y reconstruyamos nuestro conocimiento. Está claro que es fundamental mantener una perspectiva investigadora que nos permita conocer cuáles serían los nuevos conocimientos más adecuados para interaccionar en un contexto de aprendizaje y/o de formación. Pero la valoración de esta disciplina no siempre ha sido positiva, en concreto en la enseñanza básica. Murphey (1992, pp. 8-9) recoge algunas creencias del profesorado sobre el uso de la música en el terreno educativo, como son ''Los profesores no se toman la música en serio; creen que puede molestar a las clases contiguas; los estudiantes "se desmadran " y se pierde el control de la clase; los diferentes gustos musicales entre los estudiantes de un mismo grupo es un problema. " Santos (1997a) insiste también en que siguen persistiendo los prejuicios contrarios a la utilización de las canciones en el colegio, ya que se considera una pérdida de tiempo, una distracción del currículum a seguir, además de una falta de rigor y seriedad académica. Partiendo de la afirmación ya conocida de que "la educación, bien entendida, no es tan solo una preparación para la vida; es, en sí misma, una manifestación permanente y armoniosa de la vida" (Willems, 1984, pp. 13-14). Nos planteamos que esta idea debería extenderse a todo estudio artístico y particularmente para la educación musical, que apela, como afirma Willems (1984, pp. 13-14) "a la mayoría de las facultades del ser humano ". El desarrollo de estas capacidades y cualidades en los niños y niñas va a depender de los ambientes sociales a los que están expuestos: la familia, la escuela y la sociedad en general. En particular, la familia es el primer ambiente en el que pasamos los primeros años de nuestra vida, y precisamente es en éste, dónde reside la base de la educación musical. En ella se adquieren las habilidades sociales que permitirán desarrollar la autonomía, ya que "e/ modo como están siendo educados puede contribuir para que lleguen a ser más completos o, por otro lado, para limitar sus iniciativas y sus aspiraciones" (Finco, 2010, p. 59). Por lo tanto, será la familia la primera forma natural de preparación, transmitiéndoles, por medio del canto y juegos, la sensibilidad por la música. Luego está la escuela que complementa la formación en valores que el discente recibe en su hogar, máxime cuando existen en el entorno deficiencias en esta formación (García, 2005). Incluso desde "las ropas rosas y azules y los pendientes que 'adornan ' las orejas de las niñas, son claros indicios de que el desarrollo de los roles de género comienza muy tempranamente" (Gómez Bueno, 2001, p. 56). El segundo agente es la escuela. El colegio tiene un importante papel socializador, transmisor de valores, normas, hábitos de comportamiento., que facilitan la convivencia entre las personas. Tiene una serie de funciones, las cuales podríamos resumir en tres: preparar al sujeto para su futuro profesional, educar a las personas moral y socialmente, y dar una cultura personal. El ambiente social y público de las instituciones educativas, posibilita una educación colectiva, lo que propicia al niño o niña diferentes experiencias por medio de la convivencia con las diferencias de sexo, edad, etnia, religión, entre otras (Faria y Finco, 2011). Dentro de la función socializadora que tiene el colegio, es destacable "el papel de las personas que intervienen en él, las relaciones de poder, usos del lenguaje, estereotipos de género, estrategias de enseñanza y pertinencia de sus contenidos, y evaluación en la escuela" (Chavez, 2006, p. 18). Imbemón (2002, p. 17) considera que "la educación por sí sola no puede introducir los cambios necesarios en las sociedades pero sí puede actuar como instrumento fundamental para promover cambios en la misma. Es precisamente en estos tres ambientes, donde se mueve este trabajo de investigación que se presenta como Tesis Doctoral, puesto que la música se aprende desde la familia, ya que forma parte de la cultura de un lugar, y se vivencia en la escuela y la sociedad. La finalidad de este trabajo de investigación tiene una doble vertiente, por un lado valorar y demostrar que la música es un potente agente transmisor de conocimientos, no solamente musicales, sino también de valores, costumbres, creencias, estereotipos., que influyen en el desarrollo de la identidad de las personas. Por otro lado, resaltar la importante labor de la música en el proceso educativo del alumnado, ya que a través de ella se desarrollan capacidades, habilidades, destrezas. básicas para la vida de nuestro alumnado. El interés por este tema, parte del año 2008, ya que me inicié en esta temática con el trabajo de investigación titulado "Análisis de la transmisión de los estereotipos de género en el cancionero de Huelva como recurso educativo" realizado para el programa de doctorado "La Educación en la sociedad multicultural" (Bienio 2006/08). Para el desarrollo de dicho trabajo, se tomó como referencia el Cancionero infantil de la provincia de Huelva, realizado por Francisco José García Gallardo y Herminia Arredondo Pérez (1995), investigadores y docentes de la Facultad de Ciencias de la Educación de esa provincia andaluza. Las conclusiones de dicha investigación fueron la génesis de esta tesis doctoral, pues como se verá más adelante en el apartado "Conclusiones Finales", se siguen manteniendo los estereotipos en los recursos utilizados en las clases de música. En los primeros pasos para profundizar en esta temática, se puso de manifiesto los pocos estudios realizados en nuestro contexto sobre este tópico. Precisamente éste fue uno de los motivos que profesionalmente como docente, me generó curiosidad y fue decisivo para iniciar el estudio de investigación Como se ha mencionado anteriormente, tras una primera labor de búsqueda de documentación e investigaciones al respecto, encontramos que existen trabajos sobre el desarrollo de la identidad en la infancia como Phinney & Ong, 2007; Smith, 1995 y 2002; Pnevmatikos, Geka y Divane, 2010; y Markus, 2008; Al mismo tiempo, constan numerosos trabajos de investigaciones sobre transmisión de estereotipos de género a través de diversas asignaturas (como lenguaje, matemáticas, ciencias sociales, naturales, educación física. e incluso en la formación del profesorado que las imparte) como Márquez Guerrero, 2013; Álvarez, 1990; Torre, 2002; Velasco Marugán, 2012; Torres, G., y Arjona, 1988; Martínez Scott, 2012; Marco López, 1991; Lomas, 2004; Lozano Domingo, 1995; Díaz De Greñu, 2010; entre otros. Sin embargo, a la hora de abordar la educación musical como trasmisora de estereotipos a través de los recursos utilizados en las clases de música, existen muy pocas investigaciones al respecto. Con esta Tesis Doctoral, se pretende demostrar que en los recursos utilizados en clase, en este caso uno de los más empleados, como son los libros de texto de la asignatura de música en un centro educativo concreto, se transfieren conocimientos, hábitos, creencias., en definitiva, las concepciones existentes en una cultura andró céntrica, incluyendo los prejuicios. Se pretende poner de manifiesto el poder de este medio, ya que la educación es sonido e imagen; es decir, se transmite lo que se escucha y se ve, pero en la música, más concretamente, está acentuada esta relación por su incidencia en el desarrollo de las personas. Concretamente nos centramos en la influencia y efectos de la educación musical en la conformación de la identidad de género y en concreto en la transmisión de los estereotipos que se divulgan en los libros de texto de música. Para ello, se ha elegido un colegio onubense, el CEIP Aurora Moreno, ubicado en la localidad Gibraleón (Huelva). El planteamiento de este trabajo en el estudio de los libros texto es porque (desgraciadamente) en la educación en general, y la musical en particular, es el recurso más extendido a la hora de impartir las clases, limitando enormemente las actividades, tareas y ejercicios, ya que "todo está planificado" por las editoriales, ofreciendo hasta las respuestas estandarizadas que cada alumna o alumno debería dar, y no solo eso, sino las imágenes y textos que contienen, están encasillados en unas creencias, valores, pensamientos, actitudes. que poco a poco van influenciando la identidad de nuestras niñas y niños. Este poder educativo en la construcción del género, lo tiene incluso en la música actual, ya que se representan patrones de comportamiento que se asumen como normales y que, aun en la actualidad, ni se cuestionan. Podemos poner como ejemplo de esto la canción titulada "Mujer Florero" de Ella baila sola. Los fenómenos educativos no son de carácter meramente técnico. Son, más bien, de naturaleza moral y política. La actividad educativa está impregnada de contenidos morales. La responsabilidad que tenemos como profesionales del proceso educativo -en política, gestión, docencia.- es tener un control democrático externo de las acciones que se llevan a cabo y, también, un control interno nacido de las exigencias y necesidades de los protagonistas (Kelley y Beauchesne, 2001). Por eso, "no podemos ignorar o desatender que las escuelas están altamente implicadas en la educación, regulación, control y corrección de las expresiones sexuales y de género de niños y niñas, y que esas prácticas son indisociables de la producción simultánea de ordenamientos y jerarquías que legitiman y autorizan situaciones de exclusión, marginación, subordinación y violencia entre las identidades sexuales y de género, lo que posee una trascendencia política imposible de ignorar, por lo que urge avanzar en la inserción y discusión del tema en la formación de los y las profesionales de la educación" (Quaresma da Silva, Fanfa Sarmentó & Fossatti, 2012, p. 17). Los estereotipos de género que se muestran en muchas ocasiones en los libros de texto, canciones populares o tradicionales, videojuegos., encasillan a las mujeres en las "perfectas amas de casa y esposas", amables, dóciles, frágiles y, en definitiva, sin voluntad propia ni identidad o autonomía, dependientes siempre de un hombre para sentirse realizadas. Todo esto pertenece en educación al llamado currículum oculto. Se puede definir el currículum oculto como el conjunto de normas, costumbres, creencias, lenguajes y símbolos que se manifiestan en la estructura y el funcionamiento de una institución, constituyendo una fuente de aprendizajes para todas las personas que integran la organización (Santos Guerra, 2002). Los aprendizajes que se derivan del currículo oculto no solo afectan al alumnado sino también a los docentes. A partir del currículo oculto se asimilan significados a través de las prácticas que se realizan, de los discursos que se utilizan, de los textos que se leen (Santos, 2002). El androcentrismo tiene acciones muy poderosas y, en el ámbito musical más concretamente, han tratado de desvalorizar todo lo que hacen las mujeres. Estas acciones sumadas a la invisibilidad de las mujeres en la música, contribuye a desarrollar este papel secundario de ellas en esta materia de conocimiento. Por una parte se consigue infravalorar a la música realizada por mujeres, ya que carece de valor o importancia y, es por ello considerada una actividad propia de ellas, mientras que cuando hacen una aportación importante se destaca si son hombres. Como se plantea al inicio de este apartado todas y todos hemos oído hablar de Mozart o Beethoven, pero apenas se conoce la producción y el papel que han desempeñado en la vida de sus familiares mujeres como Fanny Mendelssohn (hermana de Félix), Clara Schumann (mujer de Robert), Alma Malher (mujer de Gustav) o Nanerl Mozart (hermana de Wolfgang Amadeus). Estas cuestiones son, muchas veces, olvidadas por el profesorado a la hora de seleccionar los libros de texto y quien tiene la responsabilidad en las editoriales, mostrando las concepciones y creencias arcaicas de una sociedad patriarcal, dominada por los hombres, que en algunas cuestiones es diferente en nuestros días, estando, por tanto, fuera de contexto. Con los hallazgos de este estudio se obtienen pruebas que resaltan la importancia que tiene el papel femenino dentro de la música y su efecto en la educación de las personas, en la línea que plantea una corriente actual del postmodemismo como es la musicología feminista. Esta rama de la musicología reivindica la figura de las féminas como eje central para evitar la discriminación de las mujeres no sólo como contenido, sino también como objeto. Para llevarlo a cabo, planteamos esta investigación cuya estructura se presenta a continuación: Para iniciar la fundamentación teórica de este trabajo, iniciamos una presentación de aspectos básicos que aportan la aclaración de los conceptos básicos que van a permitir la comprensión del mismo. Se parte de la idea de que la música es potente medio de comunicación, en muchas ocasiones objetivo y en otras subjetivo, otorgándole así una gran importancia como transmisor de ideas, creencias, valores, sentimientos. En primer lugar, se presenta la música como lenguaje, con sus elementos constitutivos, pues es una faceta poco conocida. También describimos lo inmensamente relacionada que está con la palabra, pues, muchos musicólogos coinciden en asignarle un origen común con el lenguaje oral. Como expresa Bernabé Villodre (2012, p. 107), "la música es una manifestación artística, es un medio de expresión de ideas, de emociones, de vivencias de una sociedad. El arte musical combina sus elementos propios de tal forma que acerca al oyente a la cultura del pueblo que la ha producido y a las emociones humanas. Por todo esto, podemos considerarla como una base para el establecimiento del diálogo intercultural, como una herramienta más de trabajo de la ínterculturalidad". La educación artística y, más concretamente la musical, ayuda a una transmisión de creencias, normas. ya que "en la música se enseñan valores y con la música se aprende a elegir valores" (Touriñán y Longueira, 2010, p. 160). Posteriormente, presentamos a la música como una fuente de expresión, e incluso haremos un recorrido cronológico del desarrollo expresivo de los niños y niñas a través de la misma. Además, se explicará con más detenimiento los tres tipos de expresión musical: vocal, instrumental y corporal. "El proceso de creación de la música puede contribuir a la apreciación de la diversidad cultural y al respeto de la libertad de expresión; de ahí, la importancia de la música como medio de comunicación entre culturas y, por extensión, la importancia de la educación por la música. Sin embargo, debe señalarse que no sólo la práctica musical en el ámbito formal puede favorecer la adquisición de la denominada competencia inter cultural" (García, Escarbajal de Haro y Escarbajal Frutos, 2007, p. 26). Posteriormente, se explica cómo el estudio de la música a lo largo de las distintas sociedades ha dado lugar a una ciencia llamada sociología. Se desarrolla una aproximación cronológica de la génesis de esta ciencia, así como de los distintos intelectuales importantes en el desarrollo de la misma. "Partimos de la idea de que la música se ha dotado desde un principio de una carga inherente de sociabilidad, es expresión de la vida interior, expresión de los sentimientos, pero a su vez exige por parte de quienes la escuchan, receptividad y conocimiento del estilo de que se trate, además de conocimiento de la sociedad en la que se crea, ya que cada obra musical es un conjunto de signos, inventados durante la ejecución y dictados por las necesidades del contexto social. Si desligamos a la obra de la sociedad que la creó los signos musicales tendrán sentidos distintos" (Hormigos, 2012, p. 75). En la antigüedad, el sentido musical estaba asociado a actividades colectivas, donde se compartían experiencias y vivencias, es decir, el contacto del individuo con la música se producía en el directo, compartiendo la experiencia musical con otras personas y generándose, de este modo, un verdadero acontecimiento social, sin embargo en la actualidad, es habitual que olvidemos esta dimensión ya que estamos demasiado acostumbrados a escucharla en solitario (Drósser, 2012). A continuación, se presenta el desarrollo cronológico de la función social de la música, desde la prehistoria hasta la actualidad. En este apartado se explica la importancia de la misma en las distintas sociedades y los usos que se hacía o hace de ella. En el desarrollo de este punto se resalta la importancia que tenía la música en la prehistoria hasta Grecia y Roma, pues entonces, tenía un valor formativo y educativo, y como posteriormente se le dio un trato de divertimento o pasatiempo, obviando sus propiedades. "Para descifrar el mensaje que posee toda composición musical es necesario entender su estructura y la forma de la música, estructura y forma que quedan determinadas por las características de la sociedad que las crea, las hereda o las interpreta. Por tanto, el hecho musical debe entenderse como una actividad social" (Hormigos, 2012, p. 76). Además, destaca la importancia del protagonismo femenino a lo largo de la historia, pues como veremos más adelante, las mujeres somos las "grandes olvidadas" en los libros de historia de la música. Green (2001, p. 25) argumenta que "la división del trabajo musical en una esfera pública, en gran medida masculina, y una esfera privada, en gran parte femenina, es un rasgo de la historia de la música occidental, así como de muchas culturas musicales de todo el mundo ". "En la música, el sistema patriarcal no ha sido menos influyente que en otros niveles sociales. La mujeres en la música han estado siempre invisibilizadas y relegadas a un segundo plano. No debemos olvidar que la música está insertada en un determinado modelo de sociedad que la produce, transmitiendo un determinado tipo de cultura, valores e intereses estéticos que siempre han de estar en conexión con el resto de factores que conforman dicha sociedad" (Laborda, 2015, p. 168) En el siguiente apartado se aborda el valor educativo de la música, iniciándolo en los antecedentes históricos y recorriendo cronológicamente las distintas épocas hasta llegar a la ley educativa actual, LOMCE. En este apartado, se desarrolla cómo se entiende la educación actual, así como más específicamente el currículum de música. Como en este trabajo es especialmente relevante el valor educativo de la música, así como de sus aportaciones a la etapa de primaria, se realiza una revisión detallada de los métodos de enseñanza y aprendizaje con fundamentación psicológica, los cuales aseguran que la música contribuye a una formación integral del alumnado, como son los de Suzuki, 1978; Willems, 1984; Kodaly, 1974; Ward, 1964; Orff-Schulwerk, 1969; Martenot, 1993; Paynter, 1999; y Dalcroze, 1998. En la escuela es fundamental tratar, estudiar y formar al alumnado en conocimientos sobre música. Según Alonso, Pereira y Soto (2003) la música es un instrumento educativo para la expresión de valores y sentimientos, ya que a través de la educación musical, el alumnado puede participar en producciones de forma cooperativa, establecer relaciones sociales, trabajo en equipo. Herrera (2007, p. 6), considera que "desde la educación musical podemos elaborar un marco de actuación idóneo para trabajar aspectos como la libertad, autonomía personal, autoestima, honestidad, felicidad, espíritu crítico, igualdad, solidaridad, pluralismo, cooperación, amor, creatividad. ". Una vez contextualizado el marco teórico, en el segundo bloque, se fundamenta y describen los objetivos de este estudio, que pueden resumirse en el título de esta Tesis Doctoral, realizar un análisis de la construcción de la identidad desde una perspectiva de género a través de la educación musical en la etapa de primaria. Para ello, se analizan los libros de texto de música desde una perspectiva de género; se realiza un análisis de los personajes que aparecen en los libros; se describe el rol social que desempeñan hombres y mujeres presentes en los libros de texto utilizados en las clases de música; se detectan y analizan los estereotipos de género que se le enseñan y transmiten al alumnado. Todo ello, con la finalidad de sensibilizar y crear conciencia entre el profesorado y a la administración pública de la presencia de un potente currículum oculto en los libros de texto; descubrir si en los libros de texto y editoriales seleccionadas existen valores racistas, sexistas o de otro tipo de discriminación de las personas de forma explícita y, además, proporcionar unas pautas de análisis que faciliten una mirada crítica, de género, sobre el material que se utiliza en las aulas de Educación Primaria que son los libros de texto. Sobre el material estudiado se ha realizado un análisis de contenido, cuyas categorías son la denominación de los personajes, descripción física, descripción psicológica, acciones que realizan, oficios o profesiones y objetos. Entre las conclusiones extraídas destaca el importante papel que desempeña la música como transmisora de normas, costumbres., en muchas ocasiones estereotipados, así como la influencia que esto produce en el desarrollo de la identidad del alumnado. De esta forma, se demuestra el verdadero valor educativo que tiene la música, más allá del aspecto lúdico, revalorizando su papel en el proceso formativo de los niños y niñas. Para finalizar, se ha incluido un apartado titulado "Limitaciones y posibles nuestras líneas de actuación" en el que se expondrá tanto propuestas de interacción como futuros estudios a realizar en esta línea. Dadas las condiciones de espacio y tiempo, hay cuestiones que no se pueden presentar en este trabajo, pero siento un gran interés para abordarlas en futuros estudios como son tratar las principales aportaciones de la musicología feminista, estudiar y poner de manifiesto en el contexto educativo los nombres de instrumentistas, directoras y compositoras, así como los instrumentos y repertorios considerados masculinos o femeninos. Por ello, hay que recalcar la importancia de una buena selección de los materiales utilizados por parte del profesorado en las clases, pues en la escuela, como agente socializador que es, se transfieren las creencias y valores inmersos en ellos. ; As presentation of this thesis, we want to mention the name of it in the title. By "Beyond Pink or Blue" we wish to express the arbitrariness of cultural patterns that prevail in childhood and spanning the entire life of the people. You might think that this association could have any biological relationship, but as argued Pauletti (2012) no ancestral roots of this color mapping to children. She points out that these colors began to associate sex in the Second World War, since before white for babies was used. The purpose of this tax is to establish guidelines, standards and stereotypes people. This issue would not matter if it did not involve a classification and prioritization. This assignment affects the appearance, the environment and even tastes. And so it is with music. When you think about instruments or orchestras address is extrapolated to men. If question at by the name of a classical composer, virtually everyone may respond as such they are Mozart, Beethoven and Falla. However not mention women, as in other arts. The invisibility of women in this field is so striking that one of the reasons for this thesis is to highlight the mechanisms that are responsible for that mistake. The basic pillars of this work are equality, gender, human rights, music and education. With the findings it aims to analyze and demonstrate how identity is constructed pupils through music education in the primary stage, from a gender perspective. We want to "pay our glasses" to see that discrimination still exists in education. In fact the Organic Law 8/2013, of 9 December, for the improvement of educational quality (LOMCE), states that "the educational level of citizens determines its ability to compete successfully in the field of the international scene and to face the challenges arising in the future ", this means opening the doors to jobs for highly qualified, representing a commitment to economic growth and a better future. For this, the role of scientific and technical matters is highlighted by eliminating mandatory study art education (plastic and music) in Elementary Education, and music in secondary education, a fact that enables a pupil finished his schooling in Spain without having studied this matter. Another reason to start this study is that, as a teacher I am, I share the ideas of the constructivist (Porlan, 1993; Diaz-Aguado y Medrano, 1994; Carter, 2010) in considering that research is a key factor for we draw people and rebuild our knowledge. Clearly it is essential to maintain a research perspective that allows us to know what would be the most appropriate new knowledge to interact in a context of learning and / or training. But the assessment of this discipline has not always been positive, particularly in basic education. Murphey (. 1992, pp 8-9) collects some beliefs of teachers on the use of music in the educational field, such as "Teachers do not take music seriously; They believe it can disturb adjacent classes; students "are desmadran" and control of the class is lost; different musical tastes among students of the same group is a problem . " Santos (1997a) also insists that those opposed to the use of songs in school prejudices persist, as it is considered a waste of time, a distraction from the curriculum to follow, along with a lack of rigor and academic seriousness. Starting from the well-known statement that "education, properly understood, is not just a preparation for life; is, in itself, a permanent and harmonious manifestation of life "(Willems, 1984, pp. 13-14). We propose that this idea should be extended to all artistic study and particularly for music education, appealing, as Willems (1984, pp. 13-14) "to most of the powers of the human being," he says. The development of these skills and qualities in children will depend on the social environments to which they are exposed: the family, school and society in general. In particular, the family is the first environment in which we spent the first years of our lives, and this is precisely where the basis of music education lies. In her social skills that will develop autonomy, because "the way we are being educated can contribute to become more complete and, secondly, to limit their initiatives and aspirations" (Finco, 2010 are acquired, p. 59). Therefore, the family is the first natural form of preparation, passing, through singing and games, music sensitivity. Then there is the school that complements the teaching of values that the learner receives at home, especially when there are deficiencies in the training environment (Garcia, 2005). Even from the "pink and blue clothes and earrings 'adorn' ears girls, are clear indications that the development of gender roles begins very early" (Gomez Bueno, 2001, p. 56). The second agent is school. The school has an important socializing role, transmitter of values, norms, habits of behavior . that facilitate the coexistence between people. It has a number of functions, which could be summarized in three: prepare the subject for their professional future, educate people morally and socially, and give a personal culture. The social environment and public educational institutions, enables a collective education, which encourages the child through different experiences of living with differences in gender, age, ethnicity, religion, among others (Faria and Finco, 2011) . Within the social function that has the school is remarkable "the role of the people involved in it, power relations, use of language, gender stereotypes, teaching strategies and relevance of its contents, and evaluation at school "(Chavez, 2006, p. 18). Imbernon (2002, p. 17) believes that "education alone can not make the necessary changes in societies but can act as a key instrument to promote changes in them." It is in these three environments, where the research work presented as a doctoral thesis, since music is learned from the family moves, as part of the culture of a place, and is experienced in school and society. The purpose of this research is twofold, first assess and demonstrate that music is a powerful transmitter agent of knowledge, not only music, but also of values, customs, beliefs, stereotypes . that influence the development the identity of people. On the other hand, emphasize the important role of music in the educational process of students, since through her abilities, skills . basic life of our students develop. Interest in this issue of the year 2008, since I started in this area with the paper titled "Analysis of the transmission of gender stereotypes in the songbook of Huelva as an educational resource" made to the doctoral program " Education in multicultural society " (2006/08 biennium) . For the development of this work, reference was made to child Songbook province of Huelva, by José Francisco Gallardo and Herminia Garcia Arredondo Perez (1995), researchers and teachers of the Faculty of Education of the Andalusian province. The findings of this investigation were the genesis of this dissertation, because as you will see later in "Final Conclusions" stereotypes are still maintained in the resources used in music classes. In the first steps to deepen this subject, it revealed few studies in our context on this topic. Precisely this was one of the reasons that professionally as a teacher, I generated curiosity and was instrumental in initiating the research study As mentioned above, after a first work of literature search and research the matter, we find that there are studies on the development of identity in childhood as Phinney & Ong, 2007; Smith, 1995 and 2002; Pnevmatikos, Geka and Divane, 2010; and Markus, 2008; At the same time, numerous studies consist of research on transmission of gender stereotypes through different subjects (such as language, mathematics, social sciences, natural, physical education . and even in teacher training that taught) as Marquez Guerrero, 2013 ; Alvarez, 1990; Torre, 2002; Marugán Velasco, 2012; Torres, G., and Arjona, 1988; Scott Martinez, 2012; Marco Lopez, 1991; Lomas, 2004; Lozano Domingo, 1995; Diaz De grenu, 2010; among others. However, when dealing with music education as a transmitter of stereotypes through resources used in music classes, there is little research on the subject. This doctoral thesis aims to demonstrate that the resources used in class, in this case one of the employees, such as textbooks for the subject of music in a particular school, knowledge, habits, beliefs are transferred . In short, existing in a male-centered culture, including prejudice conceptions. It is intended to demonstrate the power of this medium, since education is sound and picture; that is, transmitting what is heard and seen, but in music, more specifically, this relationship is accentuated by their impact on the development of people. In particular we focus on the influence and effects of music education in shaping gender identity and specifically in the transmission of the stereotypes that are disclosed in music textbooks. To do this, we have chosen a school Huelva, CEIP Aurora Moreno, located in the town Gibraleón (Huelva). The approach of this work in the study of text books is because (unfortunately) in education in general, and music in particular, is the most widespread when it comes to teach the classes, greatly limiting the activities, tasks and exercises resource because "everything is planned" by publishers, offering up the standard replies that each student or student should give, and not only that, but the images and texts that contain, are encased in some beliefs, values, thoughts, attitudes . that they are slowly influencing the identity of our children. This educational power in the construction of gender, has it even in music today, as behavior patterns that are assumed to be normal and, even today, not at issue are represented. We can make an example of this the song entitled "Woman Vase" Her dances alone. Educational phenomena are not purely technical. They are, rather, moral and political. The educational activity is imbued with moral content. Our responsibility as professionals of the educational process-in policy, management, teaching . - is to have an external democratic control of the actions undertaken and also an internal control born of the demands and needs of the protagonists (Kelley and Beauchesne, 2001) . Therefore, "we can not ignore or neglect that schools are highly involved in education, regulation, control and correction of sexual expression and gender of children, and that these practices are inseparable from the simultaneous production of systems and hierarchies legitimizing and authorizing situations of exclusion, marginalization, subordination and violence between sexual identities and gender, which has a political significance impossible to ignore, it is urgent to advance the inclusion and discussion of the issue in the training of and education professionals "(Quaresma da Silva Sarmento Fanfa & Fossatti, 2012, p. 17). Gender stereotypes shown on many occasions in textbooks, popular and traditional songs, video games . pigeonhole women in "perfect housewives and wives", kind, gentle, fragile and ultimately without free will or identity or autonomy, always dependent on a man to feel fulfilled. All this belongs to the so-called hidden curriculum education. You can set the hidden curriculum as a set of rules, customs, beliefs, languages and symbols that appear in the structure and functioning of an institution, constituting a source of learning for all people within the organization (Santos Guerra, 2002 ). The lessons derived from hidden curriculum not only affect the students but also teachers. From the meanings hidden curriculum through the practices carried out, the speeches that are used, the texts read (Santos, 2002) are treated. Androcentrism has very powerful actions and, more specifically in the musical field, have tried to devalue everything that women do. These actions added to the invisibility of women in music, helps develop this secondary role of them in this area of knowledge. On the one hand it is achieved underestimate music by women because it has no value or importance and is therefore considered an activity for them, whereas when they make an important contribution stands out if they are men. As discussed earlier in this section each and everyone has heard of Mozart or Beethoven, but little production and the role they have played in the lives of their female relatives as Fanny Mendelssohn (sister of Felix), Clara Schumann is known ( wife of Robert), Alma Mahler (Gustav woman) or Nanerl Mozart (sister of Wolfgang Amadeus). These issues are often neglected by teachers when selecting textbooks and who is responsible for the editorial, showing the archaic conceptions and beliefs of a patriarchal society dominated by men, that on some issues is different nowadays, being thus out of context. With the findings of this study tests that highlight the importance of women's role in music and its effect on the education of persons, in line it posed a current stream of postmodernism and feminist musicology is obtained. This branch of musicology claimed the figure of the women as central to prevent discrimination against women not only as content but also as an object. To carry out this research propose the structure is as follows: To start the theoretical foundation of this work, we began a presentation of basics that provide clarification of the basic concepts that will allow the understanding of it. It starts from the idea that music is powerful means of communication, in many goal chances and other subjective, thus giving great importance as a transmitter of ideas, beliefs, values, feelings . First, music is presented as a language with its constituents, as it is a little-known facet. We also describe how immensely related one with the word, then, many musicologists agree to assign a common origin with the spoken language. As expressed Barnabas Villodre (2012, p. 107), "Music is an art form, it is a means of expressing ideas, emotions, experiences of a society. The musical art combines elements so that the listener about the culture of the people that has already produced human emotions. For all this, we can consider it as a basis for establishing intercultural dialogue as a working tool of multiculturalism ". Arts education and, more specifically musical, helps transmission of beliefs, rules . and that "values are taught music and music learn to choose values" (Tourinan and Longueira, 2010, p. 160). Subsequently, we present the music as a source of expression, including making a chronological development of the expressive children through it. Also, it is explained in more detail the three types of musical expression: vocal and instrumental body. "The process of creating music can contribute to the appreciation of cultural diversity and respect for freedom of expression; hence the importance of music as a means of communication between cultures and, by extension, the importance of education for music. However, it should be noted that not only the musical practice in the formal scope may favor the acquisition of the so-called intercultural competence "(Garcia de Haro and Escarbajal Escarbajal Frutos, 2007, p. 26). Later, he explained how the study of music along the various companies has led to a science called sociology. A chronological approach to the genesis of this science develops, as well as other leading intellectuals in developing it. "We start from the idea that music has provided from the beginning of an inherent burden of sociability, it is an expression of the inner life, expression of feelings, but in turn requires from those who listen, responsiveness and knowledge of style which, in addition to knowledge of the society in which you create concerned, as each musical work is a set of signs invented during implementation and dictated by the needs of the social context. If we disclaim the work of the society that created the musical signs have different meanings "(Hormigos, 2012, p. 75) In ancient times, the musical sense was associated with group activities where life experiences are shared, that is, the individual's contact with music was produced in the direct sharing music experience with others and generating, in this way, a real social event, but today, it is common to forget this dimension as we are too used to listen alone (Drosser, 2012). Then the chronological development of the social function of music, from prehistory to the present day is presented. In this section the importance of the same in different societies and the uses made of it does or says. In developing this point how important it was the prehistoric music to Greece and Rome, since then, had a formative and educational value, and subsequently was given as a deal of amusement or pastime, ignoring its properties it is highlighted. "To decrypt the message that has all musical composition is necessary to understand its structure and form of music, structure and form are determined by the characteristics of the society that created, inherited or interpreted. Therefore, the musical should be viewed as a social activity "(Hormigos, 2012, p. 76). It also highlights the importance of women's role throughout history, because as we shall see, women are the "forgotten ones" in the history books of music. Green (2001, p. 25) argues that "the division of the musical work in a public sphere, in large measure men and a private sphere, largely female, is a feature of the history of Western music, as well as many musical cultures around the world. " "In music, the patriarchal system has not been less influential than in other social levels. The women in music have always been invisible and relegated to the background. We must not forget that music is inserted in a particular model of society that produces it, conveying a certain type of culture, values and aesthetic interest must always be connected with the other factors that make that society "(Laborda, 2015 , p. 168) In the next section the educational value of music, starting it on the historical background and chronologically through the different times to reach the current education law, LOMCE addressed. This section develops understand how the current education and more specifically the music curriculum. As this work is especially relevant educational value of music as well as their contributions to the primary stage, a detailed review of the methods of teaching and learning is done with psychological foundation, which ensures that music contributes to a comprehensive training of students, such as Suzuki, 1978; Willems, 1984; Kodaly, 1974; Ward, 1964; Orff -Schulwerk, 1969; Martenot, 1993; Paynter, 1999; and Dalcroze, 1998. In school is essential to address, study and train students in knowledge about music. According to Alonso, Pereira and Soto (2003) music is an educational tool for the expression of values and feelings, and that through music education, students can participate in cooperative productions, social relationships, teamwork. . Herrera (2007, p. 6), believes that "from the musical education we can develop a framework for suitable action to work on aspects such as freedom, personal autonomy, self-esteem, honesty, happiness, critical thinking, equality, solidarity, pluralism, cooperation, love, creativity . " Once contextualized the theoretical framework, in the second block, is based and describe the objectives of this study can be summarized in the title of this thesis, an analysis of the construction of identity from a gender perspective through music education in the primary stage. To do this, the music textbooks are analyzed from a gender perspective; an analysis of the characters in the books is done; the social role played by men and women on the textbooks used in music classes described; They are detected and analyzed gender stereotypes that teach and transmit to students. All this, in order to sensitize and raise awareness among teachers and public administration of the presence of a powerful hidden curriculum in the textbooks; discover whether there are racist, sexist or other discrimination against people explicitly values in selected textbooks and publishers and also provide guidelines to facilitate analysis a critical, gender, about the material used in classrooms of primary education are textbooks. On the studied material it has conducted a content analysis, whose categories are the names of the characters, physical description, psychological description, actions performed, trades or professions and objects. Among the conclusions drawn stresses the important role of music as a transmitter of norms, customs . in many stereotyped occasions as well as the influence it has on the development of the identity of the students. Thus, the real educational value of music, beyond the recreational aspect, reassessing its role in the learning process of children is demonstrated. Finally , we have included a section entitled " Limitations and our possible courses of action " in which both proposals as future interaction studies performed on this line will be exposed. Given the conditions of space and time , there are issues that can not be presented in this work , but I feel great interest to address in future studies as they are treating the main contributions of feminist musicology, studying and highlighting the educational context names of musicians , directors and composers , as well as instruments and repertoires considered masculine or feminine. Therefore, we must stress the importance of a good selection of materials used by teachers in the classroom , because in school as a socializing agent that is , beliefs and values embedded in them are transferred .

This guide accompanies the following article: Matthew W. Hughey, 'The Janus Face of Whiteness: Toward a Cultural Sociology of White Nationalism and White Antiracism', Sociology Compass 3/6 (2009): 920–936, 10.1111/j.1751‐9020.2009.00244.xAuthor's introductionOver the past 20 years, the study of white racial identity has received in‐depth, interdisciplinary attention. Under sociological scrutiny, the study of whiteness has traversed quite a few stages: from understandings of whiteness as a category replete with social privileges, as a mere reflection of non‐racial (often class‐based) dynamics, to its most recent turn that emphasizes the contextual and intersectional heterogeneity of whiteness. Because of the increased attention to context and political disputes, the study of whiteness has never been more amenable to cultural analysis than it is today. Hence, an emphasis on different white racial formations that span a political spectrum – from conservative to liberal and racist to antiracist – is now dominant. In this vein, white nationalists and white antiracists represent the distinct polarities of contemporary inquisitions into white racial identity. Motivated by this academic milieu, this guide offers an overview of the major scholarship that address white nationalism & white antiracism, appropriate online materials, and examples from a sample syllabus. Together, these resources aim to assist in understanding the general processes and contexts that produce 'whiteness' and imbue it with meaning, the social relationships and practices in which white racial identity identities become embedded, and how whiteness simultaneously possesses material and symbolic privileges alongside diverse and seemingly antagonistic experiences.Author recommendsThe complexity of whitenessMcDermott, Monica and Frank L. Samson 2005. 'White Racial and Ethnic Identity in the United States.'Annual Review of Sociology 31: 245–61.Any contemporary apprentice of the sociological study of white racial identity should read this essay. Monica McDermott and her student Frank Samson combine to provide a robust overview of the literature. They walk the tightrope of balancing both a broad coverage of the literature with the depth that key studies necessitate. In so doing, they put a finger on the key dilemma of studying white racial identity today: 'Navigating between the long‐term staying power of white privilege and the multifarious manifestations of the experience of whiteness remains the task of the next era of research on white racial and ethnic identity' (2005: 256).Duster, Troy 2001. 'The 'Morphing' Properties of Whiteness.' Pp. 113–33 in The Making and Unmaking of Whiteness, edited by E. B. Rasmussen, E. Klinenberg, I. J. Nexica and M. Wray. Durham, NC: Duke University Press.In this essay – part of a larger volume on whiteness that I also recommend – Duster synthesizes disparate approaches to the study of whiteness. Demonstrating how some scholars understand white racial identity as a contextual and cognitive category ('fluid'), while some frame whiteness as a structural and fixed category of material privileges ('frozen'), Duster asks 'who is right?' He answers via the metaphor of whiteness‐as‐water. In one moment, whiteness can morph into vapor as a contextual and unstable identity, while the next moment it can instantly transform into a harsh and unyielding form of ice‐like privilege. Duster's essay is an excellent retort for those who argue that we should move 'beyond' race to the utopian realm of color‐blind individualism. Duster demonstrates, although the example of the supposedly egalitarian New Deal, that while race is socially constructed, the legacy of racism remains a historically reproduced and real social fact – denying the existence of race perpetuates racial inequality. Duster closes the chapter with a personal anecdote that grounds the historical example in modern, interactional, and everyday life.Perry, Pamela 2002. Shades of White: White Kids and Racial Identities in High School. Durham, NC: Duke University Press.Perry gives us two ethnographic studies in one – that of two northern California high schools: one located in a predominantly white, if economically diverse, suburb, the other situated in a multiracial urban community. Perry persistently and systematically probes the complexities of white racial identity in the practices and discourses of the youth attending these high schools. She finds that whites in the predominantly white, suburban high school do not see themselves as a unique race and take their racial identity for granted – they understand distinctly white practices as normative rather than as constitutive of a subjective worldview. In contrast, the whites at the multiracial, urban high school possess a more critical and comparative view of race and their own place in the racial order. In sum, Perry argues that whiteness is a set of complex, contradictory, and multiple subject positions.Wray, Matt. 2006. Not Quite White: White Trash and the Boundaries of Whiteness. Durham, NC: Duke University Press.Matt Wray brings the tools of cultural sociology viz‐á‐viz'symbolic boundaries' to the interrogation of the moniker White Trash. Wray problematizes this relatively normalized term to question its origins and how it persists. Drawing upon literary texts, folklore, diaries, medical articles, and social scientific analyses from the early 1700s to the turn of the 20th century, Wray documents the multiple meanings that were projected onto poor rural whites in the United States. Of particular import, Wray demonstrates how white supremacist ideas about class and region became dominant through public health campaigns and eugenic reformations. Impoverished whites found themselves the targets of officials and activists who framed them as 'filthy' or "feebleminded," and thus a threat to the purity and supremacy of the white race. This text is particularly informative for its demonstration of how white supremacist logic was not only focused on racial 'otherness' but used the axes of class and location to directly demarcate and attack those seen as 'white' yet somehow racially deficient and unworthy.Winant, Howard 2004. 'Behind Blue Eyes: Whiteness and Contemporary U.S. Racial Politics.' Pp. 3–16 in Off White: Readings on Race, Power, and Society, edited by Michelle Fine, Lois Weis, Linda C. Powell and April Burns. New York, NY: Routledge.In applying his now classic approach formulated in concert with Michael Omi (Racial Formations, 1986), Howard Winant applies the 'racial projects' thesis to whites: 'I think it would be beneficial to attempt to sort out alternative conceptions of whiteness, along with the politics that both flow from and inform these conceptions. … focusing on five key racial projects, which I term, far right, new right, neoconservative, neoliberal, and new abolitionist' (2004: 6). Hence, Winant maps a theory of white identity formation onto a bifurcated 'culture war.' Labeling this phenomenon 'racial dualism as politics,' Winant advances a paradigm in which whiteness is undergoing 'a profound political crisis.' Winant's essay is especially important for those that wish to emphasize the heterogeneity of white racial identity, as he provides Weberian‐like 'ideal types' for the comprehension of the racial‐political landscape.Hughey, Matthew W. (forthcoming 2010). 'Navigating the (Dis)similarities of White Racial Identities: The Conceptual Framework of "Hegemonic Whiteness."'Ethnic & Racial Studies.In this work, I build upon many of the aforementioned studies. Like Pamela Perry (2002) I dive into two ethnographic sites, but of much different breed. To interrogate how whiteness might be akin to 'vapor and ice' (Duster 2001) and to provide a robust answer to the dilemma of the 'long‐term staying power of white privilege' (McDermott and Samson 2005) alongside the 'political crisis' of whiteness (Winant 2004), I studied a white nationalist and white antiracist organization. Combining over fourteen months of field observations, in‐depth interviews, and content analysis of documents, I found that the varied political and overt ideological orientations of both groups masked striking similarities in how both groups made meaning of whiteness. In particular, these similarities were guided by a collective reliance on reactionary, racist, and essentialist scripts, latent worldviews – and like Wray (2006) – symbolic boundaries. The realization that there remains a shared 'groupness' to outwardly different white identities has the potential to destabilize the recent trend that over‐emphasizes white heterogeneity at the expense of discussion of power, racism, and discrimination. As a resolution to this analytic dilemma, this article advances a conceptual framework entitled 'hegemonic whiteness.' In this model, white racial identity formation is understood as an ongoing process in which (1) racist, reactionary, and essentialist ideologies are used to demarcate inter‐racial boundaries and (2) performances of white racial identity that fail to meet those ideals are marginalized and stigmatized, thereby creating intra‐racial distinctions within the category 'white.'White supremacy & nationalismDobratz, Betty A. and Stephanie L. Shanks‐Meile 1997. The White Separatist Movement in the United States: 'White Power, White Pride!' Baltimore, MD: Johns Hopkins University Press.This is a good place to begin with the study of the white separatist, nationalist, and supremacist movements in the United States. The book is primarily descriptive and quickly debunks the stereotype that the movement is tied to an uneducated and Southern cadre of disenfranchised men. The authors interviewed more than 125 white separatists, attended white power rallies and other white separatist meetings, and examined much of the movement‐generated literature. A major strength of the text is the demonstration of key divisions within the white supremacist movement, most notably religious ideology and views toward gender. However, this high note is often bookended by their overdependence on journalistic‐like description rather than sociological explanation.Zeskind, Leonard. 2009. Blood and Politics: The History of the White Nationalist Movement from the Margins to the Mainstream. New York, NY: Farrar Straus Giroux.This book is a critical companion to Dobratz and Shanks‐Meile (1997). Beginning in the 1950s and taking the reader into the contemporary moment, the text affords a sprawling account of the shifting currents in white nationalism. In both meticulous detail and incredible breadth, the 645‐page tome was composed from Zeskind's 15‐year‐long research of the white nationalist movement – describing in detail how the movement has somewhat successfully moved from the shadows of a stigmatized racist identity to wear the mask of a more 'button‐down' and gentile white nationalism.Ferber, Abby L. 1998. White Man Falling: Race, Gender, and White Supremacy. Lanham, MD: Rowman & Littlefield Publishers, Inc.Abby Ferber does an excellent job of illuminating white nationalist publications like White Patriot and White Power to clarify not only the racial, but the intersectional weltanschauung of white male nationalists. In so doing, Ferber demonstrates how the concept of 'race' has evolved alongside the development of the white supremacist and nationalist movements. Ferber's empirically based critique unpacks the still‐growing ideological assertion that white men are now the quintessential victims of the social order, and she convincingly demonstrates the repercussions of their attempts to re‐assert white male power. I would be remiss if I did not also point the reader to her follow‐up study: Home‐Grown Hate: Gender and Organized Racism (New York, NY: Routledge, 2004). Other notable mentions in this vein include Kathleen Blee's Inside Organized Racism: Women in the Hate Movement (Berkeley, CA: University of California Press, 2002) and Jessie Daniels'White Lies: Race, Class, Gender, and Sexuality in White Supremacist Discourse (New York, NY: Routledge, 1997).Berbrier, Mitch 2000. 'The Victim Ideology of White Supremacists and White Separatists in the United States.'Sociological Focus 33: 174–91.In much the same vein as Ferber, Mitch Berbrier demonstrates how white victimization ideologies are a growing, but not yet central, facet of white supremacist and separatist organizing. Rather, discourses of racial victimization are put to the service of larger concerns in white supremacist activism: for example, either to activate a sense of urgency in the perceived loss of white racial pride and self‐esteem, or to convince outsiders (and potential members) that they are living in time of white 'genocide.' I also recommend Berbrier's 1998 Social Problems article entitled '"Half the Battle": Cultural Resonance, Framing Processes, and Ethnic Affectations in Contemporary White Separatist Rhetoric.'White antiracismBonnett, Alastair 2000. Anti‐Racism. London and New York, NY: Routledge.This is a valuable text for those wishing to understand both the historical trajectory of, and current variation within, the antiracist movement. Bonnett first traces anti‐racism's philosophical historicity through thinkers such as Comte, Montaigne, and Du Bois. After delineating the theoretical underpinnings of the movement, Bonnett then outlines the spatial variation of antiracism to uncover the networked relationships between Brazil, China, France, the US, and the UK, to name just a few examples. In this vein, while the text does not explicitly focus on white anti‐racism, a large portion of the book directly challenges the dominance of the Eurocentric variations of anti‐racism, as it even briefly surveys the outgrowths of anti‐racism in the form of multiculturalism, anti‐Nazi/anti‐fascist movements, and the 'local' activist organizations that purport to represent marginalized communities. While the book takes on a large subject matter, its relatively small size often falls short of giving each subject the attention it deserves. Still, the book serves as an excellent overview.Apthecker, Herbert 1993. Anti‐Racism in U.S. History: The First Two Hundred Years. Westport, CT: Praeger Publishers.Like Bonnett's text (2000), this book does not explicitly center on white antiracism, but much of the examples used by the late Marxist historian are drawn from white abolitionists and activists. In fact, recovering the lost history of whites whom rejected racist rationales for the 'peculiar institution' of slavery and in turn, evidenced a remarkable degree of racial egalitarianism, appears the impetus for Aptheker's decision to compose the book. Overall, the text remains a tour de force of the pervasiveness of both white racism and its white resistance, as it covers the intersection of racism, sexuality, labor, the political ideologies of Grégoire, Banneker, & Jefferson, religion, the effects of the civil war, and emancipation.Srivastava, Sarita 2005. '"You're Calling me a Racist?" The Moral and Emotional Regulation of Antiracism and Feminism.'Signs: Journal of Women in Culture and Society 31(1): 29–62.This article demonstrates how the dominant practices and discourses of emotional expression shape antiracist debates over what constitutes a proper antiracist approach. By showing how the predominant mode of discussion in many antiracist organizations is hinged to the disclosure of personal experiences and emotion, Srivastrava demonstrates that this mode constricts the ability to produce organizational or structural change. Accordingly, white antiracist discussion groups often devolve into a setting in which the focus shifts from fighting racism to that of quelling the emotional turbulence of white participants – a pattern that unintentionally reestablishes a focus on white well‐being and privilege.Niemonen, Jack June 2007. 'Antiracist Education in Theory and Practice: A Critical Assessment.'The American Sociologist 38(2): 159–77.With critical aplomb, Jack Niemonen interrogates the pedagogical, curricular, and organizational claims of 'antiracist education'– an endeavor largely tied to liberal, white, and 'multicultural advocates.' Operationalized through a study of approximately 160 papers recently published in peer‐reviewed journals, Niemonen finds that the dominant forms of 'antiracist education' are far from sociologically grounded, empirically based accounts of the significance of race, but 'embodies the confessional and redemptive modes common in evangelical Protestantism' (164). Picking up on a key contradiction endemic to a large percentage of white antiracist literature, whites are often framed as 'inherently racist' yet are prodded to constantly seek paths to redemption and salvation. Informing my own work, Niemonen demonstrates how antiracist educators often employ a myopic and reductionist 'culture war' view of the world in which battle lines are drawn between the 'good and bad' whites. Aside from the fact that Niemonen's scathing critique sometimes borders on a kind of evangelicalism in its own right, his overview of the literature does afford the prescient observation that a great deal of antiracist activism is built on abstract moralism rather than sociological empiricism.O'Brien, Eileen 2001. Whites Confront Racism: Antiracists and Their Paths to Action. New York, NY: Rowman & Littlefield Publishers, Inc.O'Brien's work is a survey of white antiracist activists from across North America. The book is a nice counterpoint to Niemonen's (2007) findings, as O'Brien finds that many white antiracists are quite savvy in their ability to avoid the typical options of 'being a nonracist' or devolving into emotional turmoil associated with 'white guilt'; many of the whites demonstrate large variation in how they combat modern racism. Of import, O'Brien shows that these whites' affiliations with antiracist organizations – and even their lack thereof – can play a crucial role in their approach to their antiracist activism. As such, O'Brien shows that a more critical white antiracist approach is evolving; one that frames race as a 'social construction' and which unpacks the individual, institutional, and cultural forms of racism.Online materialsPublic Broadcasting Service, 'Race – The Power of an Illusion' http://www.pbs.org/race/000_General/000_00‐Home.htm Starting from the supposition that 'Race is one topic where we all think we're experts', the series, readings, video, and ability to directly ask questions of experts in the field (e.g.: historian George M. Fredrickson and biological anthropologist Alan Goodman) together help to debunk many of the core beliefs that undergird the modern white supremacist and nationalist movement. In so doing, the program helps to show how social, economic, and political conditions, rather than biological make‐up, disproportionately channel advantages and opportunities to whites.Public Broadcasting Service, 'From Swastika to Jim Crow' http://www.pbs.org/itvs/fromswastikatojimcrow/index.html The website includes a video, discussion guide, and multi‐chaptered narrative on the little‐known story of German refugee scholars, who were expelled from Nazi Germany, migrated to the United States south and faced oppression from US white supremacists, and found employment at historically black colleges and universities. The resources therein illuminate the intricate web of politics, migration, nationalism, the contextual construction of racial and ethnic identity, and racism & antiracism.'Racism Review' http://www.racismreview.com/blog/ Launched in 2007, 'Racism Review' is produced and maintained by Joe R. Feagin (Texas A&M University) and Jessie Daniels (CUNY‐Hunter College). Contributors to the blog are scholars and researchers from sociology and a number of other social science disciplines across North America. Many of the articles center on the topics of white racial identity, racism, and antiracism, and aim to serve as credible and reliable sources of information for journalists, students, and members of the general public who seek evidence‐based research and analysis.Southern Poverty Law Center http://www.splcenter.org/index.jsp The Southern Poverty Law Center (SPLC) was founded in 1971 as a small civil rights law firm, and today the website for the SPLC is internationally known as a clearing‐house for critical information, and perspectives on, white supremacist and white nationalist groups.Sample syllabus'Sociological Perspectives on Whiteness'Overview of the courseThis course investigates the social construction of race through an exploration of white identity, both theoretically and empirically. It includes an investigation of the historical genesis of white identity, its intersection with political movements and organizations, the relation of whiteness to race, ethnicity, class, gender, nation, and how whiteness is understood in popular culture, and the sociological mechanisms by which it is reproduced, negotiated, and contested.Lecture 1 – Introduction to Race as a Social ConstructionHaney López, Ian F. 1998. 'Chance, Context, and Choice in the Social Construction of Race.' Pp. 9–16 in The Latino/a Condition: A Critical Reader, edited by Richard Delgado and Jean Stefancic. New York, NY: New York University Press.Urciuoli, Bonnie 1996. 'Racialization and Language.' Pp. 15–40 in Exposing Prejudice: Puerto Rican Experiences of Language, Race, and Class. Boulder, CO: Westview Press.Duster, Troy 2001. 'The 'Morphing' Properties of Whiteness.' Pp. 113–133 in The Making and Unmaking of Whiteness, edited by E. B. Rasmussen, E. Klinenberg, I. J. Nexica and M. Wray. Durham, NC: Duke University Press.Lipsitz, George 1998. 'The Possessive Investment in Whiteness.' Pp. 1–23 in The Possessive Investment in Whiteness: How White People Profit from Identity Politics. Philadelphia, PA: Temple University Press.Lecture 4 – The Creation of 'White Ethnics'Jacobson, Matthew Frye 2001. 'Becoming Caucasian: Vicissitudes of Whiteness in American Politics and Culture.'Identities 8(1): 83–104.Roediger, David R. 1994. 'Whiteness and Ethnicity in the History of "White Ethnics" in the United States.' Pp 181–198 in Towards the Abolition of Whiteness. New York, NY: Verso.Sacks, Karen Brodkin 1994. 'How did Jews Become White Folks?' Pp 78–102 in Race, edited by Steven Gregory and Roger Sanjek. New Brunswick, NJ: Rutgers University Press.Roediger, David R. 1999. 'Irish‐American Workers and White Racial Formation in the Antebellum United States.' Pp 133–163 in The Wages of Whiteness: Race and the Making of the American Working Class. New York, NY: Verso.Lecture 6 – Colorlessness and Color‐blindness as a Defense of WhitenessAnsell, Amy E. and James M. Statman 1999. '"I Never Owned Slaves:" The Euro‐American Construction of the Racialized Other.'Research in Politics and Society 6: 151–73.Gallagher, Charles A. 2003. 'Playing the White Ethnic Card: Using Ethnic Identity to Deny Contemporary Racism.' Pp. 145–158 in White Out: The Continuing Significance of Racism, edited by Ashley Doane and Eduardo Bonilla‐Silva. New York, NY: Routledge Press.Bonilla‐Silva, Eduardo. 2003. 'The Central Frames of Color‐Blind Racism.' Pp. 25–52 in Racism Without Racists. New York, NY: Rowman and Littlefield.Lecture 7 – Learning WhitenessConley, Dalton. 2001. 'Universal Freckle, or How I Learned to Be White.' Pp. 25–42 in The Making and Unmaking of Whiteness, edited by Birgit Brander Rasmussen, Eric Klinenberg, Irene J. Nexica, and Matt Wray. Durham, NC: Duke University Press.Giroux, Henry A. 1998. 'Youth, Memory Work, and the Racial Politics of Whiteness.' Pp 123–36 in White Reign: Deploying Whiteness in America, edited by Joe L. Kincheloe, Shirley R. Steinberg, and Nelson M. Rodriguez, and Ronald E. Chennault. New York, NY: St. Martin's Press.Hall, Kim Q. 1999. 'My Father's Flag.' Pp. 29–35 in Whiteness: Feminist Philosophical Reflections, edited by Chris J. Cuomo and Kim Q. Hall. New York, NY: Rowman & Littlefield Publishers, Inc.Williams, Patricia J. 1997. 'The Ethnic Scarring of American Whiteness.' Pp. 253–63 in The House that Race Built: Black Americans, U.S. Terrain, edited by Wahneema Lubiano. New York, NY: Pantheon Books.Lecture 12 – Whiteness in Popular Culture and Everyday LifeDeloria, Philip 1999. Playing Indian. New Haven, CT: Yale University Press.Hughey, Matthew W. 2009. 'Cinethetic Racism: White Redemption and Black Stereotypes in "Magical Negro" Films.'Social Problems 56(3): 543–77.Lott, Eric 1995. Love and Theft: Blackface Minstrelsy and the American Working Class. New York, NY: Oxford University Press.Lecture 13 – White Privilege and the Future of White PeopleHaney López, Ian F. 1998. 'Choosing the Future.' Pp. 404–7 in The Latino/a Condition: A Critical Reader, edited by Richard Delgado and Jean Stefancic. New York, NY: New York University Press.Winant, Howard 2001. 'White Racial Projects.' Pp 97–112 in The Making and Unmaking of Whiteness, edited by Birgit Brander Rasmussen, Eric Klinenberg, Irene J. Nexica, and Matt Wray. Durham, NC: Duke University Press.West, Cornel 1997. 'I'm Ofay, You're Ofay: A Conversation with Noel Ignatiev and William "Upski" Wimsatt.'Transition 73(7): 176–98.Yúdice, George 1995. 'Neither Impugning nor Disavowing Whiteness Does a Viable Politics Make: The Limits of Identity Politics.' Pp. 255–85 in After Political Correctness: The Humanities and Society in the 1990s, edited by Christopher Newfield and Ronald Strickland. Boulder, CO: Westview Press.[The construction of this syllabus is indebted to Bethany Bryson (James Madison University), Wende E. Marshall (University of Virginia), and Jennifer Roth‐Gordon (Brown University)]

Issue 61.6 of the Review for Religious, 2002. ; DECEMBER 2002 VO~,UME 61 'NUMBER 6~ Review for Religious (ISSN 0034-639X) is published bimonthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393 Telephone: 314-977-7363 ¯ Fax: 314-977-7362 E-Mail: review@slu.edu ¯ Web site: www.reviewforreligious.org Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393 Correspondence about the Canonical Counsel department: Elizabeth McDonough OP Mount St. Mary's Seminary; Emmitsburg, Maryland 21727 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©2002 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. view for religious LIVING OUR CATHOLIC LEGACIES Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisory Board David L. Fleming SJ Clare Boehmer ASC Philip C. Fischer sJ Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm Judy Sharp James and Joan Felling Adrian Gaudin SC Sr. Raymond Marie Gerard FSP Eugene Hensell OSB Ernest E. Larkin OCarm Bishop Carlos A. Sevilla SJ Miriam D. Ukeritis CSJ NOVEMBER DECEMBER 2002 VOLUME 61 NUMBER 6 contents 566 579 ignatian spirituality Ignatian Invitation: Remember and Imagine David L. Fleming SJ sums up the contemporary relevance of Ignatian spirituality in the dynamic movements of remembering and imagining. Ignatian Indifference and Structural Constraints Ignatius Jesudasan SJ enters us into the contemporary struggle to apply indifference as understood in spirituality to the various structural situations of authority and obedience. 585 594 ministry formation The Emergence of the Contemporary Traditionalists David M. Whalen OSFS presents certain "verbal snapshots" of young people identified as contemporary traditionalists whose interim theology includes an exemption or "notwithstanding" clause. A Collaborative Model of Missionary Formation Guy B. Wilson ST explains a model of formation for the men candidates of the Missionary Servants of the Most Holy Trinity, which involves the collaboration of the Trinitarian family of men and women religious and lay persons, following the inspiration of their founder, Father Thomas Augustine Judge. 602 sisters and brothers Mary Magdalene: An Icon for Women Religious Mary Kay Dobrovolny RSM, by using the resurrection story found in John 20:11 o 18, presents Mary Magdalene as an icon for celibate loving and apostolic mission for women religious. Review for Religious 615 Lonely and Small: Religious Brothers' Situation Philip Armstrong CSC makes a case for religious life, the vowed commitment to a life of service to the church and to the world through the public profession of the evangelical counsels, to be raised to the status of a sacrament in the Roman Catholic Church. 624 God and us The Birth of Christ in the Human Person Janet Sullivan OSF brings home the faith reality that God asks of us what he asked of Mary: to allow his Son to come to birth in us. 631 Reading/Reciting the Psalms: Some Reflections Roland E. Murphy OCarm offers, from his lifetime of study and prayer, a bright sprinkling of information and intuition about the psalms. 64O Eucharistic Faith: Jesus' Bread-.of-Life Discourse Dennis J. Billy CSSR reflects upon Jesus' Discourse on the Bread of Life On 6:22-71) to emphasize the call to faith which every Eucharist celebrates~ departments 564 Prisms 649 Canonical Counsel: 656 Book Reviews 666 Indexes Mandatory Dismissal November-Decentber 2002 prisms After sixty-one years of publish-ing on a bimonthly schedule Review for Religious begins a quarterly schedule of publication beginning in the year 2003. As our readers may well surmise, rising costs of publishing and mailing have played a signifi-cant role in leading to this decision. As editor, I have explored, with the help of my Board members and staff, various options. We could raise the subsdription price and still be competitively equal to other jo.urnals ~nd magazines. But since women and men religious with their religious vow of poverty make up the larger part of our readership, I want to keep the cost as low as possible. Perhaps even more importantly, fi large number of foreign sub-scribers, especially in India and in the countries of Africa, would find any increase in price unbearable in terms of currency exchange rates. We thought of reducing the size of the journal from 112 pages to 64 or 72 pages, a common pagina-tion for journals of our kind. A cheaper production and a lighter weight for mailing would save some expense, while at the same time allowing us to main-tain a bimonthy schedule. After serious discussion among Board members and staff, we decided that the continuity of appearance and quality of material should not be sacrificed for the sake of economy. As we considered the quarterly schedule, the Board encouraged us as an editorial staff to try to Review for Religious engage our readers in a more interactive way with follow-up questions or reflection/prayer helps and, perhaps, with some sort of readers' forum or letters-to-the-editor column. As we reduce the number of regular issues of Review for Religious from six to four times a year, we intend to provide a 32-page supplement issue for the seasons of Lent and Advent which will allow us to experiment. These supplements will be included in the regular subscription price that remains the same as it has been. Since we are an international journal, we will not try to des-ignate our quarterly issues by seasons since they vary with our readers' northern or southern climates. Instead we will identify the volume number and then each issue as "Quarterly" num-bered from one to four in every year. The two supplements will be identified by the church seasons of Lent and Advent. We are grateful to you, our subscribers and readers, for your loyal support. We intend that you will find the same con-sistent high-quality articles in every issue. We also will be look-ing forward to your response to our interactive supplements, whether for possible publication or not. In fact, we welcome comments from our readers even now. We are always seeking to increase our readership and so we continue to encourage you to give a gift subscription or sug-gest that a friend or colleague subscribe. If you or your com-munity could provide a gift subscription for those financially limited communities or individuals, usually in countries other than the United States, your charity would be much appreci-ated. Either designate the gift-recipient or allow us to fund the many requests that we receiveand do not have the resources with which to respond. You then extend your own mission in wonderful ways through the mission of Review for Religious. The editors and staff of Review for Religious wish you the richest blessings of the Advent and Christmas seasons. David L. Fleming SJ November-December 2002 DAVID L. FLEMING Ignatian Invitation: Remember and Imagine ignatian spirituality Pope John Paul II issued a call to all Christians as we entered this new millennium. It is a call that he has repeated i~a many talks since he wrote his challenging letter about the new millennium back in January 2001. The Latin phrase Duc in altum expresses his challenge succinctly. We translate it as "Put out into the deep." It is, of course, Jesus' command to Peter and Andrew, James and John, and their fishing companions after they have just spent a fruitless night at their fishing occupation. As we faced a new millennium, with its unfulfilled promise and its potential disasters, John Paul said that as Christians, full of faith, we should lead the way: Duc in altum, put out into the deep. Little did we think that in the year 2001 we would experience, especially in the United States, a "deep" defined by the effect of the September 11 terrorist attack on a whole way of living. Little did we think that in 2002 we would have our economy shaken by major company fraud, abetted by accounting firms that paradoxically were not accountable. Little did we think that we would find David L. Fleming SJ, editor of this journai, presented this material as a talk at the Ignatian Spirituality Conference in St. Louis, Missouri, in July 2002. Review for Religious ourselves in a church under scrutiny for its own internal terror by a few of its priests, but a few too many, and by the lack of accountability in some of its own hierarchical leaders. Duc in altum. Yes, we feel that we are somewhere out in the deep. What are the resources that we Christians now draw on? What are the strengths of the spirituality that we try to live? I would like to share with you the strengths that I experience in Ignatian spirituality. Back in the last century--in the 1940s and '50s--part of growing up in St. Louis in the summer months was a day-long trip on the Mississippi River on the excursion boat called the Admiral. The boat left at ten o'clock in the morning from the downtown riverfront (the area where now the Arch stands), usually went south down the river just beyond the Jesuit White House Retreat, which sits on the bluffs overlooking the river, some fifteen or twenty miles down river. The boat would then circle around and buck the river currents, chugging slowly back up the river and mooring at about four o'clock in the afternoon. Being a five-deck boat, it offered a lot of room for people to meander, between air-conditioned decks and open-air decks, between a ballroom dance-floor deck and a deck for games, between restaurant areas and "bring-your-own-picnic" areas. What always made a big impression upon me were the two massive pistons, the major attraction of a noisy and hot first-deck area. These two massive arms kneading up and down were our visible representation of what moved the boat forward. To make a turn, one arm obviously would do most of the work. But the two working in unison pushed this big boat securely against the strongest of river currents. I experience Ignatian spirituality much as I experienced the Admiral excursion boat. Ignatian spirituality is something in movement. Ignatian spirituality has a lot of room within it--a lot of different decks, as it were, where we live out an Ignatian spirituality in a variety of contexts. But what intrigues me the most are the two massive pistons that allow for the movement or dynamism of Iguatian spirituality. The words with which I will identify these two pistons will surprise no one. Those of us familiar with Ignatian spirituality talk about them with ease. But what I hope to share with you is the often overlooked importance of each of these arms and, perhaps even more so, the necessity of November-December 2002 Fleming ¯ Ignatian lnvitation their working in unison if we, seeking our life's direction within an Ignatian spirituality, are to continue to move forward even amid strong and deep currents. I will use the word remembering for one arm of movement and imagining for the other. Remembering I deliberately have chosen these active verbal terms remembering and imagining rather than the more stolid noun-forms mentor)/and imagination. Ignatius is a man-in-motion, and he relates to God, to his fellow men and women, and to his world in a dynamic fashion. In his mystical intuition at the river Cardoner in Manresa, he sees God as a God who labors, an active God, a busy God. He understands that busyness, laboring, working does not take us away from a laboring God, a busy God. And so Ignatius writes with verbs and participles, a motion-oriented, vigorous style, especially in the Spiritual Exercises. We need always to keep reminding ourselves that the Exercises book, by its very title, speaks of movement, of interactivity--the activity within a person (in the retreat first of all, but in daily life as well) and the activity without, that is, all that happens outside us in the world all around us, in the circumstances of the people and things of our everyday life. Ignatian spirituality is an active spirituality, or, rather, an interactive spirituality. Noticing One of the first actions of Ignatius in developing his relationship with God is caught in the word noticing, taking note of, noting. Ignatian spirituality begins to thrive where Ignatius himself began--paying attention to various experiences, noting what is going on. In his Autobiography, Ignatius particularly emphasizes his noting of his own reactions to his daydreams about serving his king or a noble lady and his d~ydreams about doing as St. Dominic or St. Francis did. He notes what is going on inside (within) himself---the effects both short-range and longer lasting. Just as for all of us, Ignatius does not claim that he never had these kinds of experiences previously. It is just that now he notes or notices them. He also takes note of what is going on around Review for Religious him (the without). He is very observant of his world, the people in it, their various customs. Perhaps out of his piety and certainly out of his courtly training, he adopts an attitude of reverence to God, to God's people, and to God's world. Noting or noticing is all part of our attitude of reverence as we live in God's world, our home. Noting or noticing is a first and essential part of remembering, one of the two piston arms of Ignatian spirituality. Examining Another part of remembering in Ignatian spirituality is something that has received much emphasis in our day. The examen or examination of conscience has had a revitalization over the past thirty years that has put it at the forefront of, made it the signature exercise of, Ignatian spirituality. For us in North America, Jesuit George Aschenbrenner's article "Consciousness Examen" in the January-February 1972 issue of Review for Religious marked the beginning of this renaissance. Since then, the writings of John English, Joseph Tetlow, John Veltri, Dennis Hamm, and many others, Jesuits and others, have given new life to and sharp insight into the practice of the daily examen. From the Exercises book we are aware that Ignatius identifies a number of examinations. In fact, because these constitute the first material under the title First Week, we cannot miss the implication that examining is an important ingredient of making the Exercises. Obviously, our process of examining works better as we get more accustomed to noting or noticing as we move through a day. But examining remains its own special exercise, beyond noting, and remains an essential part of the piston arm we call remembering. Recalling the Story A third aspect of remembering is to be found in the Ignatian first preludes from the contemplations of the Second Week on, the preludes that recall the history of an event. "History" for Ignatius does not refer to facts of a past event. His Spanish expression, ~aer la historia (§§102, 191), emphasizes "making present the story." Ignatius does not say "bring to memory" or November-December 2002 Fle~ning ¯ Ignatian Invitation Remembering plays such an important role in Ignatian spirituality that this spirituality is clearly a reflective spirituality. "remember" the relevant ~cts. He says "recall the history bow" (the Spanish como). For Ignatius, facts are not enough. He wants us to enter into the how and why of events. The first and second preludes for a gospel contemplation are interlocked. The second prelude is a composition, sometimes erroneously identified as a "composition of place." Among more recent authors, the Jesuit William A.M. Peters brought the significance of this Ignatian usage to our attention, showing that Ignatius stresses rather the composition of ourselves within the history. We place ourselves by noting how we see the Trinity looking down upon our world; we place ourselves by noting bow the pregnant Mary, Joseph, and a little servant girl wend their way towards Bethlehem. So history and composition are tightly interlocked-- not as preliminary to prayer, but as an integral part of our prayer, which has its various focal points. Just as noting and examining are integral to the Ignatian remembering, so, I believe, the Ignatian "history," this recalling of the story, is an integral part as well. Remembering, then, plays such an important role in Ignatian spirituality that this spirituality is clearly a reflective spirituality. It is reflective in the way that scholars suggest the Hebrew Scriptures were formed--by people noting, recalling, exa.mining, reflecting on the story. Ignatian spirituality is in sync with the providential process whereby people's remembering contributed to the forming of our Scriptures. We have described one arm of Ignatius's dynamic spirituality. It is time to express a qualification, beginning with the word but. But this arm I have just described has, I believe, received overemphasis through the centuries and perhaps also in our own time. This emphasis was so great that often the second arm was practically ignored. I would like to focus now on the second piston arm of Ignatian spirituality, which I will describe by the word imagining. Review for Religious Imagining Over the past thirty years, I think that the battle about whether Ignatian spirituality predominantly makes use of an intel-lectu~ il and meditative form of prayer or a contemplative one has been won. The centuries-long controversy, in fact, may have been not so much about a way of praying as about how important imagination is in Ignatian spirituality. Even now, in the current renewal of Ignatian spirituality, I think that people do not give imagining the pride of place that Ignatian spirituality requires. Jesuits themselves are partly responsible for the lack of emphasis on this second arm of Ignatian spirituality. In most traditions, secular or ecclesial, there seems to be a continuing fear of imagination. After their forty-year suppression, I think that Jesuits in their 1814 refounding took their cue from the church climate and parroted the text of the Exercises and their own Ignatian constitutions just as American Catholics parroted the Baltimore Catechism in the 19th and 20th centuries before Vatican Council II. I believe that many of the retreats Jesuits gave to religious women in their motherhouses and to lay men and women in Jesuit retreat houses suffered from a deficient understanding of the importance of imagination in Ignatian spirituality. St. Ignatius implicitly but clearly calls for imagination when he insists on adapting the Exercises to specific retreatants, but this was often ignored. Even now, in the current renewal of Ignatian spirituality, Jesuits and others often set little store by imagination. You may be getting the picture that I think that imagining is all too scarce in people's understanding and living of Ignatian spirituality today. And, in looking to the future, I think that imagining is altogether essential. Just as I discussed three integral parts of remembering-~- noting, examining, and recalling the story--now I want to discuss three integral parts of imagining in Ignatian spirituality. I begin with contemplating, for this is again where Ignatius has left his mark on Christian spirituality. Contemplating Ignatian contemplation is focused, not on losing oneself in God, but on finding oneself with God. Contemplating is ordinarily understood as "gazing upon" the divine. In this gazing, November-December 2002 Fleming ¯ lgnatian lnvitation We tell stories not just to remember the past, but to learn for the future. the emphasis is not on the relationship between oneself and God, but rather is on being absorbed in God, lost in God, taken up into God. An example of this kind of contemplation is centering prayer. For Ignatius, however, the focus is always on relationship. Because Ignatian contemplation is ordinarily focused on gospel mysteries (that is, gospel events), we as contemplatives may, of course, get absorbed in the gospel story, but we are always consciously in relationship. For Ignatius, contemplating the gospel mysteries is the privileged way to come to know Jesus more clearly so as to love him more dearly and follow him more nearly, as the popular song from Godspell would impress upon us. A number of people today, in our media-saturated climate, claim difficulty with Ignatian contemplation for the very reason that it calls us to use our imagination. Having been spoon-fed by movies, television, and now computers and handheld Palms, we may have had our imaginations dulled. But, regardless of the cause, how do we help ourselves and others to do the imagining that Ignatius calls for? Ignatius was a romantic man, and he made active use of his imagination, as we know from his Autobiography. We ourselves may or may not be romantically inclined, but I think that most of us have told a story or two in our small world of everyday interaction with others. We tell stories about what happened to us or to others at the store, at work, at school, or on the way home. Most of us tell stories frequently. Ignatian contemplation can be understood as "telling a story." Remember what we said about the Ignatian "history": making something present to ourselves, recalling how. Contemplating for us is meant to be as involving as our own telling of a story. We have had the experience of telling the story of being at the bedside of dying Aunt Martha, and in the telling the lump in the throat and the tears come just as if we were once again in the midst of the very event. We have had some ridiculous interchange between a fellow worker and ourselves, and the event is so real that, in the retelling, tears of laughter roll down Review for Religious our own cheeks and down our listeners' cheeks as well. That kind of involvement is Ignatian contemplation. Perhaps we are not very imaginative, and the Ignatian directive of seeing the people, listening to what they say, and then watching their actions may seem very stilted and even cause us to feel frozen in our response. But I repeat that almost everyone can tell a story (and usually does in day-to-day life). And I think that, for Ignatius, contemplating and telling the story are one and the same activity. When we tell a story, we not only provide details; we also communicate meaning. Beyond that, we intimate the story's significance for ourselves and for the future. Telling the story may give us insight into our own behavior, other people's perceptions and moods, and God's ways of acting. We tell stories not just to remember the past, but to learn for the future. Telling stories is our way of imbibing wisdom. Contemplating, telling stories, looks to the future, and is an integral part of imagining. Dreaming A second aspect of imagining for Ignatius is dreaming--not nighttime dreams, but the daydreaming that is a part of youth, no matter the age. When we looked at the importance of noting for Ignatius, we observed that he had daydreams about serving the king of Spain and winning a great lady's hand; and then alternately he dreamed of serving Christ his King with great deeds like the saints of old, such as Dominic and Francis. After his wounding at Pamplona and his conversion, Ignatius never lost his ability to dream. I think we gain insight when we look upon the Call of the King meditation at the beginning of the Second Week as Ignatius's attempt to bring us into Christ's dream. Whether we take the parable king, so winning and inspiring, proposing his dream of conquering his enemies and achieving a victorious peace, or whether we consider the risen Christ calling each of us to let ourselves be caught up into his dream of the kingdom of heaven, God's reign, we are entering into a dream of future happenings. For the human king, such dreams might never be realized; for Christ, the victory of the dream is already realized in his resurrection, as we know by faith. In the Exercises, whether we consider the Three Degrees of Humility (§§165ff) or the situations described in the Second Way November-December 2002 Fleming ¯ Ignatian lnvitation to Make a Good and Sound Election (§§184ff), Ignatius presumes that most of us dream about our futures. He takes a common human experience and uses it for God. Dreaming, which is about a future still unrealized, is a use of imagination. Dreaming is an integral part of imagining in Ignatian spirituality. Visioning Similar to dreaming in Ignatian spirituality, but fixed more in the reality of what is already present, is visioning. Ignatius presents us with three vision exercises. He begins with a vision exercise known as the Principle and Foundation. He closes with an exercise tided "Contemplation on the Love of God," a vision exercise. The third vision exercise is tided the Call of the King (sometimes understood as the Second Principle and Foundation opening the Second Week and the Weeks thereafter). We have already considered it primarily under the idea of Christ presenting his dream to us, but Ignatius is careful to point out that this is more than just a dream, for the victory is assured. It is also a vision. The Principle and Foundation expresses succincdy Ignatius's way of seeing God, himself, his neighbor, and his world--in all their relations--and seeing, too, the choices to be made in living out the truth of the vision. The Contemplation on the Love of God expresses the ways of God's loving that we have reflected on and experienced through the course of the Exercises. In it we pray to be empowered to go forth and love with something of the fullness and breadth of God's loving. For Ignatius, visions present reality to us. Our effort to bring our own way of living into the vision gives us our direction into the future. Visioning, then, lik~ dreaming and contemplating, is an integral part of imagining--all three elements looking towards the future. I believe that the emphasis on imagining inherent in Ignatian spirituality is what allows it to be open, adaptable, and applicable to the future. Imagining is akin to the "blue-skying" that is so much a part of the planning process in organizational psychology. "Blue-skying" breaks us out of our usual restraints just as the image suggests. For Ignatius, imagining allows God to break into our lives because we have given up our own control, our own setting of limits. Imagining allows us to be open and Review for Religious available, to be vulnerable, to let a divine break-in help us to break out. Such imagining, then, as Ignatius discovered, becomes a way of working with God in the direction that God calls us. Recall that it is two piston arms that give Ignatian spirituality its dynamism: remembering and imagining. These terms mean more than a casual "look back" and then a "look forward," and neither one is to be chosen over the other. The genius of Ignatius was to see how only both working together would provide the forward dynamism that is summed up in the often misunderstood phrase "spiritual freedom." Being Free We are free only if we know, acknowledge, and work with our own personal history. But we need something more. We are free only if we are not limited or shackled by our past or present so that we can imagine the fi~ture that we are invited to by God. In Ignatius's experience, human freedom is a gift of God, but only a potential one. Actual freedom requires us to join together our remembering and our imagining. To be more exact, for us people of faith the gift of freedom is realized only in its relationship with the gift of God's grace. Then human freedom is experienced--Ignatius would say, using the Spanish word liberalidad--as generosity. I think, indeed, that liberalidad is better translated self-giving. Liberalidad well describes God's way of loving, a loving without limits, and yet always a discreet love. For Ignatius, a love without limits is a love of discretion because of reverence. The reverence that God shows to each of us, his children, is meant to be the pattern of our own way of loving. As the Third and Fourth Weeks show, God's love, incarnate in Jesus, will not be limited even by threat of death or death itself. And, in his risen life, Jesus lives the discreet love of never forcing but eliciting our response. Jesus' interaction with Thomas a week after the resurrection shows Love eliciting love. There are no limits to God's love, but, his reverence for us being so great, God always loves us with discretion. Human freedom, what we sometimes call spiritual freedom, is about giving oneself, sharing who we are. Freedom in its essence is not focused on one's independence or on concern about one's rights. For Ignatius, as we are reminded in his November-December 2002 Fleming ¯ Ignatian Invitation prenote to the Contemplation on the Love of God, lovers want to express their love in deeds more than words, and lovers want to communicate (the Ignatian word communicar) or share what they have with the one they love. It is in self-giving, in mutual sharing, mutual surrender, that human freedom is most strongly experienced. It is in this experience of generosity that true love is experienced between God and us and between wife and husband and between all who love. Ignatian generosity is not just a giving as in giving away; it is a sharing, a communication back and forth between two parties. "More !" The dynamism of Ignatian spirituality is sometimes identified with the Latin word magis, "More!" Looking for more seems to indicate a discontent with what is. Wanting more--for example, more food, more money, more successmcan be a devil-driven quality that makes us desire to be our own gods. To put magis in focus, we need to recognize that Ignatius's meaning of the word is in relation to love that has no limits, but nevertheless is always discreet. In ottier words, magis for Ignatius is a relationship word, a word having meaning in terms of personal relationships, in terms of love, reverential love. For Ignatius, God-given love is the only thing, the only giving, that gives proper meaning to "More!"--the love given freely, in generosity and always in reverence, just as God loves. Into the Deep In the same apostolic letter that Pope John Paul told us Christians to "set out into the deep" in this new millennium, he also gave a name to the spirituality that was to empower us in this endeavor. He called all Christians to live a "spirituality of communion." The pope made little attempt to define it and certainly did not identify this spirituality of communion with any one school or tradition of spirituality. The word communion, we note, does not come from the Latin unio and cure, meaning "union with." Rather, with its two re's, communio (from the Latin munus and cure) expresses a "functioning or working with." The usual English meaning of Review for Religious "communion"--that is, "union with"--will result from our "working together," but there seems to be an emphasis on activity, a real working at something together. The pope has called us all to live a spirituality of communion--to live a working-together spirituality--in a world in which divorce and family divisions are rampant, a world in which the meanness and divisiveness of racial, cultural, and economic differences have turned various cities and countries into war zones, a world in which our churches are divided between conservative (or traditional) factions and liberal (or progressive) ones, and a world in which religious faith itself is used as the excuse for the hatred, violence, and death visible in Europe, visible in the Middle East, visible in Africa, visible in India, and there are always more. The spirituality that is needed for us to face this world, the pope says, is above all a spirituality of communion. It is a provocative expression for a spirituality that looks to the future--"working together at bringing together." What is Ignatius's invitation to us today? It really does not differ from his invitation to the men and women of his own time in the 16th century. Perhaps we see the makeup of his spirituality more clearly today, finding it attractive in the face of the demands of our times. Perhaps we are more needy today, more in need of what this spirituality offers. Perhaps Ignatian spirituality shows the way to a reverence for all relationships in our world, so missing in secular culture and perhaps obscured in our church too. Whatever the appeal of Ignatian spirituality, I know that it concretizes for us a spirituality of communion--a "working together at bringing together." We need to be fed by God's word, by "every utterance that comes from the mouth of God," if we are to live and actively minister in our church today. For this, it can help to hold on to the word remembering, noting, examining, and recalling the story of events that have gone into the making of who we are--but not letting the past encapsulate us or drive us. We need to allow our creator God to break into our lives with creativity, and so it can help to hold on to the word imagining, contemplating, dreaming, and visioning activities that allow God to enter our life and accompany us into a world of generosity that only a truly'free person can know. When we remember God's love from past events and when we imagine God's call to greater love, more generosity, in the November-December 2002 Fleming ¯ Ignatian Invitation future, we are able to experience the magis (the "More!"), a love that is free and discreet, not driven, because of God's reverence for us and our reverent response. With a discreet love that knows no limits, we enter into Jesus' way of loving, into all the activity of God's way of loving. We are free to share our gifts, to be present, to give of ourselves, to labor and struggle and not count the cost. Whatever our situation, we may hear St. Ignatius echoing Pope John Paul: Yes, put out into the deep, be empowered with a spirituality of communion, look beyond patriarchy, foster mutuality, look towards solidarity, "work together at bringing together." Father Pedro Arrupe, the former superior general of the Jesuits, often used to ask challengingly, "Como?" or, in English, "How to do?" I can see Ignatius responding: "Remember and imagine." I can see Ignatius softly reminding us that there is a magis because there is Love. More softly still he adds, "Remember, imagine. See Jesus, our crucified Love." Adirondack Dawn Such intense stillness - no birdsong greets my ears, but only the whisper of lake water lapping the shore and birch leaves rustling ever so slightly. A faint cloud of incense rises from the misty waters, perfumed by the aroma of fragrant pine forests. Nature and I stand mute, awed by the miracle of this new day being birthed in such splendor. Christine Diensberg OSF Review for Religious IGNATIUS JESUDASAN Ignatian Indifference and Structural Constraints ~sehraneet lSy tu. nIgcnhaaltlieunsg reedfe cros ntcoe apst Gino odu'rs pwluilrla ilsis htiacr tdilmy eas. For him and his contemporaries, God was the indubitably trustworthy and unshakable rock on which to secure one's choice and commitment. Our age and culture do not believe in and recognize God as patently as previous ones did. Ours is a secular era, which understands and is at home with only secular language and thought. As contemporaries of this era, we cannot use any other language if we seriously want to address people of our era and be understood by them. In the context of seeking and finding God's will with regard to important decisions at the crossroads of one's life, St. Ignatius is, in effect, speaking of "affective indifference." In common parlance, this is a state of peace unruffled by the emotions of joy, hope, fear, and anxiety about actual or possible happenings. Anxiety is an indicator of attachment to something or someone and of the consequent fear of losing or becoming distanced from that object or person. Attachment can also be to one's own will, interests, or powers. Regarding decisions to be made by individuals and groups, we can use this language to approximate what Ignatius calls God's Ignatius Jesudasan SJ, new to our pages, writes from Loyola School; Uthiramerur 603 406; India. November-December 2002 Jesudasan ¯ Ignatian Indifference and Structural Constraints Images can be obstacles to affective indifference. A will. He desires to help people find as complete a freedom and objectivity as is obtainable or realizable on earth, so that they may be peacefully sure of making the right decision in current circumstances and the prevailing state of knowledge, avoiding needless errors of judgment and resulting difficulties, regrets, and recriminations. Affective indifference means freedom from emotional attachment or aversion to someone or something that a decision concerns or affects. Attachment and aversion are prejudices for or against someone or something. When one makes a decision on the basis of a prejudice, one is far from being fair to all involved in or affected by the decision. This unfairness comes ultimately from one or another prejudicial structure. Ignatius's stress on emotional or affective indifference can be seen as stemming from his concern about social structures with their social prejudices. Within those structures he sees the obviously unstable and changing nature of the emotions of both liking and disliking. His wish and desire is to help people achieve a stable social structure wherein all can be at peace together. This means that personal decisions people make need to be firm, steady, and. dependable. Affective indifference or lack of it has a bearing on social structures, and vice versa. People's most common difficulty in achieving and retaining affective indifference arises from the way their likes and dislikes make relationships unstable, opportunistic, exploitive, and irresponsible instead of stable, edifying, principled, virtuous, and responsible. People get stuck in webs of negative relationships from which only great effort, suffering, and sacrifice could extricate them--things they are not likely to desire. Often the very positions people occupy in an institution are obstacles to affective indifference, especially positions of great power, wealth, esteem, and influence. This can be true in the church and in institutions of religious congregations. Images can be obstficles to affective indifference. The image that people have or might get of you, or the image that you want to project of yourself, say of clarity and firmness, can make you Review for Religious inflexible. But you flatter yourself---and, when you are in power, there are also others to flatter you--with having that clarity and firmness. Such inflexible consistency is likely to be the very opposite of affective indifference and of psychological and spiritual freedom. It is perhaps a sign of the times and a clue to what they are reading that major superiors call for feedback on their governance. One hopes that they do this in openness and Ignatian indifference to the diverse opinions expressed. Needless to say, the teaching of St. Ignatius on indifference applies no less to superiors and their attitudes and decisions than to the ordinary members of his Society. Superiors have a duty to ask it of their subjects, and subjects have the reciprocal right to expect it from their superiors. Without it, religious governance would be no different from that of any secular, efficient, and exploitive military organization. The very call for feedback is a sign of a personal government, one that respects every member and takes the whole of his personality into account in decisions that affect him. This implies that the superior follows up, observes carefully, and, from what he sees and hears, learns how the subject has responded and how effectively he is accomplishing the assignment. Subjects might, of course, deliberately give false impressions. The superior might not interpret the information objectively, might bring prejudice to it, a lack of affective indifference. Depending on the patterns overall, the decision, its result, and the reading of the resulting situation will qualify as just clever and efficient, or else as also holy. An order made or given in affective indifference (and thus without prejudice) can be expected to be received with affective indifference by the subject. When there is resistance or reservation on the part of subjects who are usually affectively indifferent, there may be an absence of indifference on the part of the superior. The indicator of affective indifference is readiness to listen to the reasons and feelings of people on the other side. Indifference is total presence, availability, and attention to the other. It presupposes a measure of leisure and empathy to move with the other's flow of feeling, understanding, motivation, decision, commitment, and action. It is identification with the November-December 2002 ~esudasan ¯ I~natian Indifference and Structural Constraints other; it is objectivity with and transparency to the other. It is a state of perfect understanding, with a naturally contagious mutuality. The above is a description of a desirable ideal. The reality is very different on both sides. For we are all "busy" and in a hurry to achieve: make a name, prove a point, or teach a lesson--all in a short time. The result is that we do not achieve a solid objectivity, but make a show of power or of ourselves and our self-will, unaware of what we project and the violence we inflict on others because we do not see ourselves with their eyes: because in fact we are not indifferent. There are other structural hindrances to affective indifference. Being conditioned to structures can be the first. Some structures are inevitable and therefore function as criteria of indifference. Other structures, like tight schedules and strict procedures, militate against indifference. The greater the work, haste, power, prestige, or public image in one's life, the less time and likelihood there is for self-questioning. Thus one becomes extrovert and self-justifying, revealing the absence of detachment and indifference. When one is vested with much power or authority, one seems threatening to others, and the perceived threat erodes their indifference too. Another hindrance is that structures themselves, the very forms and formalities of objectivity, may have lacunae. That is, they may be objective only on the dubious assumption of perfect indifference on the part of decision makers and consultors. In decisions about a subject's psychological illness or resistance to change, the person involved may be physically absent from the scene of decision, and there may be a real possibility of his being prejudicially misrepresented because someone at the meeting likes or dislikes him. This writer became aware of one such misrepresentation and pointed it out. The superior, when informed, was apparently honest and humble enough to accept the correction, but the decision had already-been made in the absence of the subject and on the basis of a misunderstanding of a text. How sure is one that the information supplied to the consultors at the decision-making session is correct? When the basis of the decision is incomplete or incorrect, how complete and correct can the decision be? The probability is that this was not a unique occurrence. But Review for Religious how and why do such instances occur? They occur from the ex-parte nature of the decision or proceedings in the absence of the concerned person. The system does not have a built-in transparency for all concerned. Between the superior and the consultors, there may be some transparency. But, if the superior had the right to decide the matter after his face-to-face discussion with the concerned person but chooses, permissibly but without necessity, to bring the matter before his consultors, the subject's trust in the proceedings tends to be shaken. When the subject's personal indifference is not great, accepting the communicated decision is difficult, and the subject is left with the impression that the decision makers are no more indifferent than he himself is. It is likely that bias affects the decision precisely because the proceedings go on without the concerned person. In a personal government, transparency to the persons concerned is more important than transparency to a mechanism of decision making. Personal transparency is more likely to induce or educe a subject's indifference than an authoritarian structural mechanism like an official meeting of consultors. Besides, transparency to a mechanism risks betraying information that is passed on to a superior in confidence, and will only serve to make people opaque and nontransparent. If both trust and transparency are to be preserved along with the existing mechanisms and ways of proceeding,' the persons whom decisions concern will have to be asked to be present when the decisions are made. Otherwise, decisions are perceived as unfair and confidence is further eroded. A bigger structural constraint is the centralization of power and portfolios in the hands of one major superior. I am not advocating the appointment of more major superiors, but a suggesting that there may need to be decentralization and How sure is one that the information supplied to the consultors at the decision-making session is correct? November-December 2002 z~esudasan * Ignatian Indifference and Structural Constraints democratization of power at all levels, with the right to appeal to a higher superior when there is disagreement or conflict at any level. Democratization can be ensured by dialogue and wider consultation and by opening the local consultors' meetings to any and all members of the local community who are interested. The content or agenda of every such meeting should be announced beforehand. When a member and his works are discussed, he should have to be present. Entrusting more powers to local superiors in dialogue with their consultors and their community could ensure decentralization, but there should also be appeal to the higher superior in case of conflict or disagreements. Only that which cannot be resolved or decided upon by the local superior and community should be referred to the higher superior and his consult. When individual members feel that their voice is heard at the appropriate and necessary levels, the level of their confidence and indifference will increase. 5-841 Walking with Jesus I stroll along the water's edge tiny shorebirds my companions scurrying for morsels of food God provides in the receding tide. And I think of Jesus by the sea of Galilee, the apostles his companions listening to every word from his gentle heart. Now I too reach out to Jesus midst the sunrises and sunsets cognizant of the food of life bestowed on me, a loving son. Neil C. Fitzgerald Review for Religious DAVID M. WHALEN The Emergence of the Contemporary Traditionalists If indeed a picture is worth a thousand words, let me begin with a few verbal snapshots. The first is of a meeting of the liturgy/chaplaincy committee at a prominent Catholic university. Seated around the table are the priest chaplain, a full-time lay chaplain, and a half dozen or so students. The topic for discussion is what chaplaincy might offer by way of special services during Lent. Several suggestions generate little response. Then a student proposes an all-night Eucharistic vigil before the exposed Blessed Sacrament. The priest chaplain is amazed, and highly skeptical of its success, but feels he must go along with the suggestion if only to prove to the committee that such practices no longer attract the young. On the evening selected a brief exposition service is held with a surprising number of students present. The priest chaplain retires, setting his clock to wake him in the middle of the night so that there is sure to be someone present especially in case of an emergency. ministry formation David M. Whalen OSFS, an Oblate of St. Francis de Sales, teaches in the University of St. Michael's College. His address is Faculty of Theology/USMC; 81 St. Mary Street; Toronto, Ontario M5S 1J4; Canada. November-December 2002 Wbalen ¯ Contemporary Traditionalists As he enters the chapel, he is astonished by what he sees. There are young people everywhere. Some are on their knees. Others are sitting on the floor against the wall. Some have a Bible in one hand and a water' bottle in the other. There are even a few young students who have fallen asleep right at the foot of the altar. A second visit several hours later shows a scene almost identical to the first. The second snapshot is of a recent ~rdination. Only one man is being ordained. The concelebrating clergy section is comfortably filled with an assortment of "fifty-something" priests in albs and stoles of various design. Seated in the congregation are two additional priests, men in their mid sixties. Neither is in clerical attire. They have concerns about the overly clerical nature of the ordination ceremony and what they consider clericalism in general. For most of their priestly life, they have been in the vanguard of theological and liturgical change. Right in front of them are seated two seminarians, each in black suit and Roman collar. One sports a bright silver earring in each ear. The final snapshot is taken on the streets of Toronto, Canada, at the outset 'of World Youth Day. Walking down the street past the university are four or five religious sisters in full habit. By full habit I mean ankle-length dress, scapular, rosary hanging alongside, and a full back veil. One concession to modernity is evident. Since they do not wear a forehead cover, glimpses of black hair can be seen. Their progression down the street is continually interrupted by groups of young people who stop and talk with them, and, while I am not privy to the conversation, it appears friendly and positive. Whoever these sisters are and wherever they are from, it is clear that they are welcome in the eyes of the youth gathering in the city. These, of course, are only three snapshots. Though I could offer many more, they seem to capture bits and pieces of what I am calling contemporary traditionalism. I am a priest and religious in my late fifties. I grew up in a traditional Roman Catholic family, attended the local parish elementary school and the local Catholic high school. I entered my religious community right out of high school. My postulancy, novitiate, and first two years of professed life preceded Vatican Council 1I. The remainder of my formation took place right in Review for Religious the midst of the council. My priestly ministry began and continues in the post-Vatican lI era. My ministry has been chiefly in education, first as a high school teacher and administrator and now for twenty years at the university level. I teach in a faculty of theology attached to a university. I have also been a member of my congregation's formation team for close to twenty years. On weekends I assist in parishes. I refer to myself as part of the "bridge" generation, that is, the generation that lived before and after Vatican My doctoral work dealt with ministerial identity. Using qualitative or thick research, I studied a group of theology students, mostly lay, for one year, looking for indications of whether, when, where, and how they appropriated a ministerial identity. Religious/ministerial identity still intrigues me. What follows in this article is some informal qualitative research, that is, an attempt to look in some depth and over an extended period of time at a particular issue. Qualitative research does not permit long-range projections, and both the writer and reader need to be aware of that limitation. On the other hand, qualitative research, even of the informal variety, may suggest that the issue under scrutiny deserves some serious investigation. For several years now I have been fascinated by the growing number of people who seem to be forging a new religious identity. Many of these people have been students in my classes. Others have been a part of our formation program at one point or another. Some come from my parish experience. I refer to these people as the contemporary traditionalists. They are men and women in their twenties and thirties. Most of them are university educated, and many are now pursuing graduate studies. Theirs is the world of cyberspace and technology. Just as I would be reluctant to leave the house in the morning without my wristwatch, they do not think of leaving their residence without cell phone and PalmPilot in hand. They are much more likely to get their daily news from I have been fascinated by the growing number of people who seem to be forging a new religio ts identity. November-December 2002 VVbalen ¯ Contem~orar[ Traditionalists the Internet than from the printed newspaper. They are educated, although their educational resources are very different from mine. While I still like to hold a book and have no difficulty roaming through the stacks in a library to find the book I want, they are much more likely to use the Internet and its resources than library stacks. I continue to be amazed as the bibliography of student essays indicates more downloaded articles than traditional "hard" text references. They have only known one pope, John Paul II. They have known the liturgy only in the vernacular. Events like Vatican II, the Vietnam war, and indeed the Persian Gulf war are all historical events for them, just as Vatican Council I and Trent were for my generation. Although their Internet abilities give them a global access, they are surprisingly apolitical. They find pictures of campus disruptions in the 1960s and 1970s mildly amusing. They are generous in volunteering for local efforts to help the poor or marginalized, but not much interested in what seem the deeper structural issues that cause such poverty. It is in the broad area of theology and religious practice, though, that their contemporary traditionalism is most evident. In moral theology, for example, specifically regarding divorce and remarriage, homosexuality, and abortion and contraception, they seem at first glance totally supportive of the church's current teaching, but as conversation continues one notices the contemporary side of their traditionalism in what I call their "exemption" or "notwithstanding" clause. They believe that marriage is for life, they do not believe in divorce or remarriage of the divorced, and yet they not only are not condemnatory of divorced and remarried people they know, but often express the conviction that such people ought to be admitted to the sacraments under certain nonspecified conditions. They see no difficulty in holding a traditional position about marriage and sometimes granting exemptions to church restrictions by way of a "notwithstanding" clause. They take a similar stand regarding homosexuality. While terms such as "intrinsic disorder" are not part of their vocabulary, they seem to believe that homosexuality ought not enjoy the same status as heterosexuality. But, expressin, g such concern about the issue, in the abstract, they are quick to cite the Review for Religious gays and lesbians they know firsthand, particularly those in generous committed relationships, as persons who should be granted an exemption to the church prohibitions. They are strongly opposed to abortions. In fact, an antiabortion protest is one of the few protests in which they will participate. They do not believe in free or recreational sex, but they seem much less concerned about artificial contraception whether used in or out of marriage. They have this relative unconcern particularly in the case of young people who they think have not yet reached a certain level of moral development. People call this theological approach cafeteria theology, a pick-and-choose theological stance, or a revival of situational ethics, but the contemporary traditionalists do not seem to see it that way at all. They seem to see it as an interim theology. I have had occasion to speak with a young man who acknowledges privately that he is gay. lie does not consider himself intrinsically disordered--in fact, the term means little to him--and yet he is willing to live by the church's current expec-tations. He supports neither the "queer culture" nor the church-sanctioned support group for homosexuals called Courage. He does not think either of these groups contributes much to the cause. He is convinced that the church's teaching will change in time and seems willing to wait for it to change. He has friends who are less patient than he is, and, while he does not agree with them, at least in some instances he seems willing to grant them an "exemption" or "notwithstanding" clause. In other areas of theology, many of these young people appear to be theologically illiterate. My generation grew up with a question-and-answer form of religious education that provided a certain primitive theological literacy along with some problematic side effects, but the contemporary traditionalists do not seem to have even a primitive theological literacy. This is true even of students who are studying theology. But the contemporary traditionalists do not seem to have even a primitive theological literacy. November-December 2002 Wbalen ¯ Contemporary Traditionalists --5.90 In one of the classes I teach, I invite students at a certain point in the course to go to their "theological treasury" and find elements that they can place in conversation with their contemporary experience. A student responded by saying, "My theological treasury is bare. Someone got in before me and robbed me of everything." His opinion seemed to be that of many in the class. While many of my generation have bemoaned the style, language, and structure of the new Catechism of the Catholic Church, I am amazed at how many students consider it one of the most valuable documents in their possession. They are more likely to have this on their bookshelf than the documents of Vatican II. It is in the broad area .of liturgy/spirituality/piety, though, that the contemporary traditionalists seem most clearly identifiable. These contemporary traditionalists are searching desperately for a genuine Christian and Catholic spirituality. Last year, for example, my introductory course in spiritual direction had the highest enrollment of any course in our faculty of theology. Class evaluations were overwhelmingly positive. While in moments of pride I am quick to think that the positive response centered on me as teacher, comments suggest that their enthusiasm was for the content, not the professor. My generation was delighted when the first home Masses began to be celebrated. Gone were the long rows of pews. Instead, friends sat around a coffee table with a relaxed and much more informal ritual. The priest, if he wore any liturgical garb at all, probably wore only a .simple stole. There was always a "shared" homily and a very warm exchange of peace before the Eucharist itself was shared. The contemporary traditionalists are clearly not excited by the casual liturgy of the 1970s. They are tired of "sharing" their feelings about the readings. One student said to me, "From grade one on, all anyone ever asked me was what I felt about this or that. What I feel now is that I need a litde more information rather than another round of everyone's feelings on the topic." Almost universally, the contemporary traditionalists are critical of the way liturgy is celebrated today. They seem to find many parish liturgies and many of the clergy incapable of creating the sacred moment for them. As for p.reaching, they Review for Religious would much rather read a passage from one of the church fathers than listen to a homily. One student said to me: "Look, I already have a degree in psychology, and frankly my parish priest's attempt to speak psychologically falls flat. If he has nothing theological to say, I wish he would just sit down and shut up!" The traditional part of the student keeps him going to church while the contemporary part is constantly searching for another option. Some contemporary traditionalists are rediscovering various pious practices in the church. One student told me that from childhood on she had wondered what the various pictures were that graced the walls of her parish church. What she was referring to are the Stations of the Cross. While surfing the net, she came upon a copy of prayers and reflections designed to accompany the Stations. Waiting for a time when she felt "safe" in walking the Stations, she came to the church and walked them and prayed them. Her comment and question to me was "Why are these such a bigsecret tooay." ~" In addition to the retrieval of many traditional devotions from the past, the more contemporary practice known as Taiz4 Prayer appears very common among the contemporary traditionalists. Taiz4 Prayer, modeled on that used by the monks of Taiz~ in France, combines simple chanted scriptural phrases, mostly in Latin, with periods of silent prayer and usually concludes with a veneration of the cross. As the snapshots I gave you at the beginning of this essay hinted, the contemporary traditionalists have no difficulty with visible manifestations of their religious beliefs. They seem somewhat intrigued by the fact that so many religious and priests have abandoned religious clothing and other religious symbols. At the same time they know very few religious. Although many of them have attended Catholic elementary and secondary schools and in some cases Catholic universities, few if any of them were The contemporary traditionalists have no difficulty with visible manifestations of their religious beliefs. November-December 2002 Whalen ¯ Contemporary Traditionalists ever taught by priests, brothers, or sisters. They are much more likely to identify sisters with the late Mother Teresa or with Whoopi Goldberg in Sister Act than with an actual still-living religious woman. And, while there is a world of difference between the late Mother Teresa and the Whoopi Goldberg version of a sister, the contemporary.traditionalists find both very enticing. One young male religious in a religious community that has a visibly distinct religious habit told me that the "habit" issue is not his issue; it is an issue for the "older" members, who still seem to be fighting for something that his generation has little time or sympathy for. This gap between many of the contemporary traditionalists and many of the current generation of religious was brought home to me vividly by a simple line from a young woman beginning consecrated life. The Canadian Film Board spent a year following this young woman through the process of applying to and eventually entering a religious community. One scene in particular drew nay attention. It shows her filling out the questionnaire sent by the community as part of the admission process. One question asks, "Have you ever dated?" The young woman turns and faces the camera with a bit of a grin, rolls her eyes upward, and says "How fifties-ish!" In many ways that comment seems to represent the attitude of the contemporary traditionalists as they confront the church and ministry and religious life today. Their issues, their lifestyle, their questions and concerns are simply different from those of stereotypical conservatives or liberals. Those ideas, those agendas, are so "fifties-ish" or so "sixties-ish"! Another difference between the contemporary traditionalists and the usual conservative or liberal "suspects" and representativFs is on the matters of married clergy and women priests. The traditional side of these young contemporaries supports an all-male celibate clergy, but for many of them what is important is not the clergy's gender or marital status, but rather its authenticity. Given the option between a celibate but incompetent male priest and a liturgy presided over by someone of the caliber of Mother Teresa, they are prepared to use their "notwithstanding" clause in favor of the woman. In their eyes, this is not inconsistency; it is yet another example of different concerns and their use of the "exception" or "notwithstanding" theology option. Review for Religious Whether these contemporary traditionalists are merely a passing blip on the great Jumbo-Tron of religion today or are a whole new picture slowly replacing an older picture it is probably too early to tell. Still, it seem to me that such contemporary traditionalists are the ones most likely to investigate consecrated life or the priesthood today. Whether the religious communities and dioceses that have assumed--by deliberate choice or simply by default--a standard conservative or liberal posture will be welcoming of them and their way of life remains to be seen. Epiphany Like one of the magi, you journey toward the Light. There's more wilderness than you would have thought, uncharted plains stretching from yesterday to remote Decembers. You could lose your courage or your way and scan the sky for twinkling clues. But it requires no gift of gold or frankincense for God to grant epiphanies. Unexpected stars have risen in your darkest nights, and always just in time. So you were not surprised at what you heard today. The magi's star, absent for a while, would of course shine forth again, be fair oasis brightening the desert of vast sky and luring, as stars do, curious travelers to the very feet of new-begotten God. Patricia Schnapp RSM November-December 2002 GUY B. WILSON A Collaborative Model of Missionary Formation Imn the past four years we have developed in Costa Pica a odel of formation for our new members. The model is based on religious and lay people working together. This article is an attempt to articulate the philosophy, theology, spirituality, and practice of our experience with this model. The model is inspired by the vision and pioneering work of our founder, Father Thomas Augustine Judge. He began an apostolic organization of laypersons, the Missionary Cenacle Apostolate,and then founded two religious congregations, one for women, the Missionary Servants of Most Blessed Trinity, and one for men, the Missionary Servants of the Most Holy Trinity. He encouraged us all to collaborate as a missionary community or family. Our Rule, constitution, and documents promote this interdependence and cooperation. The new Manual of Forma-tion for the men religious emphasizes the common history and the shared vocation we have with the other branches and takes our collaboration with them for granted. Our religious have been working in teams with laypersons, sharing gifts, ministries, and faith. We are doing so more and Guy B. Wilson ST, a member of the Missionary Servants of the Most Holy Trinity, first published this description of formation principle and practice in his congregation's newsletter, Tri-Com. He can be addressed at Cenficulo Misionero San Jos~; Apartado Postal 191-3100; Santo Domingo de Heredia; Costa Rica. Review for Religious more in our promotion of parish life and the life of pastoral centers. In these places the three groups share responsibilities, power, and decisions to enrich the ministry of evangelization and to strengthen the missionary vocation of all. In Costa Rica we have applied this pastoral model of collaboration to the formation of our men religious. In this model, the laypersons are key. They form an integral part of the formation team with the director. They share responsibilities and decisions. As they do in pastoral ministry, they gready enrich the ministry of formation. Religious and laypersons, by forming community and working together as teams, model for the seminarians the reality of the church. They form a microcosm of the church, men and women, lay and religious, married and celibate, all united in their faith and promoting the mission of Jesus. This collaboration reflects the church as the people of God, an important image articulated in the documents of the Second Vatican Council. All the baptized are called to participate, with their gifts and faith, in the mission of Jesus. Laypersons, with their practical experience of day-to-day struggles and successes and with their varied professional backgrounds, have much to offer to formation ministry. Our young men have benefited from being accompanied in their religious vocation by a psychologist and father of a family, by a mother of adolescents who is also a financial administrator, by a grandmother and pastoral coordinator, and by an experienced lay missionary. Our candidates and newly professed are in an intensive process directed towards serving the people of God. It is crucial that the people of God are intimately present in their formation. This model shows laypersons and religiou~ united through their baptismal commission in promoting the mission of Jesus. It is an important change from priestly and religious vocations being enthroned above the lay vocation. The participation of women is essential not only in the ministry of the church but also in the formation of our men religious. Their perspective on life, the gospel, faith, and motherhood enriches the formation of our men in their otherwise male-dominated world. The women who have worked on this team have helped to create an environment of trust and accessibility. The seminarians feel at home in November-December 2002 Wilson ¯ A Collaborative Model of Missionary Formation approaching them to talk and seek counsel. At the same time, because of this relationship, the women have been able to challenge our young men to mature personally and grow in their religious identity. We want our future religious to reflect, in their relationships with all and especially with women, the harmony, intimacy, love, and collaboration promoted in our devotion to the Holy Trinity. Spiritual and Theological Bases This model of collaboration is based on the vision and charism of our founder. Father Judge referred to the lay apostolic organization and the men's and women's religious congregations he founded as the Missionary Cenacle. He emphasized that we work and share together the spirit of the first Christian community, the cenacle. The cenacle (the upper room where the Jesus' followers were gathered at Pentecost) is the image and model for this formation program. The formation community comprises men and women, laypersons and religious, and people from different cultures, all guided in faith and mission by the Holy Spirit. In the interaction of the cenacle, the members of the formation community are helped to develop their various gifts for use in their mission ministry. "It is the same and only Spirit who gives all these gifts and powers, deciding which each one of us should have" (1 Co 12:11). It is the Holy Spirit who prepares us for mission. This ministry calls us to adopt a prophetic stance that flows from the spirituality and ecclesiology of our founder. He selected the cenacle as the model of the interdependence of his missionary family of religious and lay people. The renewal promoted by the Second Vatican Council also suggests a formation style of collaboration. The Triniw is the main image for the church's community and mission. The Trinity, as a model of collaboration, encourages dialogue and shared ministry in our formation endeavors. Our efforts to glorify the triune God have brought us to a commitment of collaboration in community and mission with the branches of the Missionary Cenacle, lay and religious. As the Father collaborates with the Son and Holy Spirit in distinct and specific ways to actualize the saving mission, we as a formation Review for Religious team intend to collaborate in the ministry of formation of our candidates and newly professed. We form not only a team with specific duties but also a formation community in which our faith and shared ministries testify to the life and mission of Jesus. Jesus, sent by the Father, sends his missionaries or apostles to realize his mission. As people sent by Jesus, we are designated to cooperate in the labor of the Holy Spirit in the vocational development and the missioning of our brothers. Jesus is our key and door to the mystery of the Trinity. Our devotional knowledge of the incarnation brings us to a greater intimacy with Jesus. This devotion teaches us that, with all our graces and all our defects, we are sent. As humble and grateful members of the Body of Christ, we understand that our collaboration with Jesus' mission involves using the variety of our gifts. These gifts enrich the formation ministry as we accompany the candidates and newly professed in their spiritual, human, communal, and apostolic development. This model of interdependence and collaboration has several aspects. First, the religious life and its formation are not isolated from the world. The previous model of priestly and religious formation separated seminarians from the people of God in their daily life. The seminarians lived, prayed, studied, and socialized amid priestly formators and other seminarians. Only priests, normally with an academic emphasis, were chosen to direct the seminarians. The role of the laity in their formation, if it existed, was limited to classroom teaching or to consulting on specific matters. Often this environment produced elitist attitudes. The present model of formation emphasizes helping seminarians develop their capacity to live relationally with other seminarians, lay people and religious, men and women. The Formation Team The formation team of the Missionary Servants in Costa Rica comprises a religious priest as director, a layman as associate director, and a laywoman as the pastoral supervisor. This team accompanies the propaedeutic, prenovitiate, and postnovitiate formation programs. The cooperation of laypersons increases the pool of those who can dedicate themselves to formation. In our situation this is a great advantage, for we have few religious November-December 2002 Wilson ¯ A Collaborative Model of Missionary Formation available for this ministry. Also, the laypersons, through their professional training and experience, have improved the quality of formation. Our associate director, for example, a professional psychologist, has strengthened our efforts to foster the seminarians' personal growth. He has implemented extensive workshops on personal growth, sexuality, maturity, and group dynamics. Using his professional vision and understanding of the expectations of our congregation and the needs of the church, he has selected various other professionals to accompany our young men towards maturity. Likewise, the pastoral supervisor has arranged to have our seminarians trained and evaluated in their apostolic endeavors along with our lay missionaries. The apostolates have improved significandy. Our students and the lay apostles cooperatively help one another. The participation of women in the formation program has strengthened the seminarians' ability to relate to and work with both men and women. The model produces a healthy environment for our young men and for the director. Exchange and dialogue help the seminarians and also help the director in making decisions for their sake. Likewise, open sharing with lay formators is a blessing for the personal and spiritual life of the director. By challenging me daily to become a better director and religious, the lay members of the team strengthen my vocation. On the other hand, the laypersons who participate or have participated speak of the profound spiritual, apostolic, and faith growth they experience in this exchange with religious and seminarians. They are grateful for what God is doing in their lives through this relationship. The Formation Programs The formation team is responsible for three programs: propaedeutic, prenovitiate, and postnovitiate. The programs are distinct, but are located on the same property. Each program has its own living and recreational areas. I have observed certain advantages to the proximity of the programs. First, it helps economically. One team serves the three programs, and the expenses of domestic employees, property taxes, financial administration, and so forth are reduced. Second, there is good Revie~v for Religious communal interaction. The young men in the three programs share the same Eucharistic table and the common table. This has helped to build community in number, participation, and spirit. They share sports activities and work in teams. The participants of the three programs form apostolic teams with the members of our lay branch, many of whom celebrate the daily liturgies with us. All the programs study at ITAC (Instituto Teol6gico de Am4rica Central), which was formed to educate religious. The international environment has greatly enriched the formation programs in Costa Rica. The formation team consists of members from the United States, Costa Rica, Puerto Rico, and Mexico. The candidates and newly professed are from nine different nations of Central America, the Caribbean, Colombia, Venezuela, and Mexico. At the theological institute, there are students from sixteen countries and a number of religious congregations. The cultural exchange broadens everyone's worldview and promotes the vision of one America among the Americas. The formation community includes a retired religious, another religious priest (vocation director), two members of our lay organization who work in the seminary (financial administrator and academic advisor), and lay apostles from the Missionary Cenacle Apostolate who gather in our center for formation and apostolates, sharing prayer and training with our seminarians. All the members of the team have participated in programs designated for formators. The Formation of the Team All the members of the team have participated in programs designated for formators. The programs emphasize personal and spiritual development as well as methods of sharing ministries. Most of these people have attended pr.ograms of the Instituto Central de Espiritualidad in Guatemala under the leadership of Father Carlos Cabarrus SJ. They also attend theology classes at L-Y99-- November-December 2002 Wilson ¯ A Collaborative Model of Missionary Formation ITAC. They gather in retreat once a year and pray together frequently. All members of the team participate in spiritual direction. Concerns have been voiced in regard to the role of laypersons in the formation of our religious. There is a concern that, in this collaborative model of formation, our professed will not develop a clear identity as religious. From my observation over these years, our young men's religious identity is actually reinforced. In particular, the laity demand and challenge our candidates and professed to be faithful to their vocation and religious way of life. They likewise encourage our young professed to share the richness of their studies and spiritual and apostolic training with them for the benefit of the mission. It is quite evident that lay participation in their formation reinforces the vocation of our religious. A clear indicator of this is that religious priests formed in this model and now serving in our missions show a clear and strong identity in their vocation as religious. They are forming good community with their confreres on mission, and they work well with the laity. Specific Abilities This model comes with risks and challenges. Although it is based on the experience of pastoral teams functioning in our missions, the formation ministry requires specific abilities to accompany our young men in their development as persons, Christians, and religious. There are few books or guidelines to follow. The formation team has to dedicate itself to dialogue and communication. It must make a deliberate decision to form a community that shares faith, life, and vision. The heart of the work of the formation team is to model a communal spirit that collaborates on many levels. The team has to adapt continually to the new realities of this generation of young men. This is a new model, and in many respects it is prophetic. It is important that team members dialogue with other formators, with council members, and with spiritual directors to ensure the effectiveness and health of the formation. And, of course, the team must be united and convinced of the model even though people criticize it. Many will not understand it, including at ti~nes our own seminarians. Review for Religious All in all, the model is developing positively and serving well the needs of the congregation. It is producing a healthy environment for the seminarians' formation, a healthiness that includes taking some prudent risks. Bees Canning bees and picking bees, long skirts pinned up front and back, gingham aprons - blue, green, yellow-checked (diversity skirting uniformity). Noon hours in sweaty kitchen or out in sunbaked yard snipping beans, podding peas, peeling scalded tomatoes - coming and going like flocks of sparrows alighting in waves, laughing, pecking at bits of news, filling tubs of ready-to-can. Sticky evenings in berry patch or orchard, filling buckets with raspberries, blueberries, currants, climbing trees for cherries, red and black - a thousand locusts chattering between the rows, whisking clean every bush and branch. Chapel bell intoning silence. Then instant stillness - hundreds of nuns processing quietly along dusty lane toward stately motherhouse. Mary Joseph Maher IHM November-December 2002 MARY KAY DOBROVOLNY Mary Magdalene: An Icon for Women Religious sisters and brothers About six years ago I fell in love for the first time. The experience opened entire new worlds to me and taught me a great deal about honesty, integrity, inti-macy, and myself in relationship with others. It also brought tremendous conflict and turmoil. I was inex-perienced in matters of the heart, and I had made a public commitment to live vowed religious life, includ-ing celibacy, for at least three years. Being in my sec-ond year of this three-year commitment, I prayed daily for the grace to live my life with faithfulness and integrity as I discerned whether to leave my religious ¯ community or stay as a vowed member. Today I am very happily a perpetually professed Sister of Mercy, having made final vows in July 1998. But I remember clearly those days of my first love and the struggle in the months thereafter to freely choose vowed religious life. Beyond the intense grief for the path not chosen, there was the great void of role mod-els for how to negotiate a love relationship while choosing to remain a vowed member of a religious community. Loud in my consciousness were the myr- Mary Kay Dobrovolny RSM is pursing a doctorate in New Testament studies at Vanderbilt University. Her address is 3335 Acklen Avenue; Nashville, Tennessee 37212. Review for Religious iad stories of women who left in the 1960s and 1970s to marry or pursue a committed relationship with another. Deafening by its silence was the reluctance of current members to speak of their own experiences of falling in love and being in love. As a new member I began to wonder if it was possible to fall in love and choose to remain part of vowed religious life. To help fill the void of role models, this paper will present Mary Magdalene as an icon for celibate loving and apostolic mission, using the resurrection story found in the Gospel of John. This passage speaks of a love and intimacy between Mary Magdalene and Jesus. In addition, as the first to encounter the resurrected Jesus and receive the commission to "go and tell," Mary Magdalene becomes the "apostle to the apostles." This paper will (1) explore who Mary Magdalene is, sorting through the myths in the tradition; (2) examine the portrayal of Mary Magdalene in chapter 20 of John's Gospel; and (3) note some insights suggested by this examination regarding celibate loving and apostolic mission for vowed women religious. Sorting through the Myths of the Tradition When I began working on this paper, a theologically edu-cated friend of mine gave me an article on Luke 7:36-50, a pas-sage the New American Bible calls "The Pardon of the Sinful Woman.''1 I looked at my friend, smiled, thanked her for the article, and then said, "You do know that the woman in this pas-sage is not Mary Magdalene, don't you?" Gasping slightly, she said, "I can never keep those Marys straight." My friend is not alone in this, and she has had much help combining the women of Scripture. In the tradition of the West, the unnamed woman in Luke 7, Mary Magdalene, Mary of Bethany, and sometimes even the woman who was caught in adultery ~ln 8) have all been interwoven and confused. The confusion can be traced as far back as the 6th century. Pope Gregory the Great (ca. 540-604) merged the identities of these women into one woman in sev-eral homilies. Since that time, veneration of Mary Magdalene in the West has diverged from the Gospels' portrayal of her. While none of the biblical women is called "a prostitute," Mary Magdalene's most frequent portrayal in stories, legends, art, and worship has been as a prostitute and repentant sinner. November-December 2002 Dobrovolny ¯ Mary Magdalene The East has looked at Mary Magdalene as equal to the apostles. The combination of these women's identities was not shared by the Eastern churches, which have treated the women as sep-arate individuals. The East has looked at Mary Magdalene as equal to the apostles. Shortly after the time of Pope Gregory the Great, Modestus, patriarch of Jerusalem, said that Mary Magdalene, the myrrh-bearer, was "chief among the women disciples," a teacher of other holy women, a lifelong virgin, and a martyr.2 While the popular mind continues to think of Mary Magdalene as a repentant prostitute, recent scholarship is replac-ing this image with a view of her as faithful disciple, witness to the resurrection, and apostle to and with the twelve. This is a retrieval in the West of a previously held image, not a new creation. Each of the Gospels portrays Mary Magdalene as a follower of Jesus through his Galilean ministry, a wit-ness and mourner of his crucifixion and death, a witness of the empty tomb, the first to whom the risen Jesus appears, and the first to proclaim his resurrection. Accordingly, Hippolytus (ca. 170-235), bishop of Rome, named her apostola apostolorum, apostle to the apostles. This title, revived by recent scholars, was repeated as late as Thomas Aquinas. Narrative Analysis of John 20 John 20:1-18 is a single narrative unit divided into three scenes. Verses 1-2 depict Mary Magdalene's discovery of the empty tomb, verses 3-10 describe the race between Peter and the beloved disciple to the tomb, and verses 11-18 find Mary Magdalene alone, weeping outside the tomb. She went to the tomb of the crucified Jesus "early. while it was still dark." hnmediately after discovering that the stone had been removed from the tomb, she ran to tell Peter and the beloved disciple that "they have taken the Lord from the tomb, and we do not know where they have laid him." This is the first of three times that she announces that the body of Jesus has been removed from the tomb (see also 20:13 and 15). This announcement to Review for Religious Peter and the beloved disciple is the catalyst for the second scene, in which these two characters race to the tomb to dis-cover it empty, albeit for linen wrappings. After these two have returned home (20:10), Mary Magdalene stands weeping beside the tomb. Still weeping, she stoops and looks inside, continuing her search for Jesus' body. Her weeping is mentioned twice in one verse, suggesting both intense frustration and intense grief. She stays in this place of grief and pain rather than return home like the other disciples. She turns toward suffering, pain, and death.3 The setting for Mary Magdalene's search for the body of Jesus is both a graveyard and a garden. Her weeping in the graveyard is reminiscent of the grief of Mary of Bethany upon the death of her brother Lazarus, and the garden On 19:41) brings to mind both the primeval male-female intimacy of Adam and Eve in Genesis and the passionate love in the Song of Songs (4:12-5:1; 6:2-3; 8:13).4 Mary looks into the tomb and sees "two angels in white, sitting where the body of Jesus had been lying" (20:12). Rather than deliver a message of hope, comfort, or resurrection, these angels question her: "Woman, why are you weeping?" This question calls attention to her tears for a third time. Mary reit-erates the cause of her pain: "They have taken my Lord, and I do not know where they have laid him" (20:2 and 13). Apparently not awed by the angels, Mary turns from the tomb to see the unrecognized Jesus. A conversation with this "gar-dener" takes place, three exchanges between them. Jesus asks the reason for her weeping--tears mentioned now a fourth and final time. The intensity of Mary's grief and worry and serves to fulfill the prediction Jesus made earlier in the Gospel: "Amen, Amen, I say you, you will weep and mourn, but the world will rejoice" (16:20). In this Gospel, Mary Magdalene is the only character who weeps and mourns when she can "no longer see [Jesus]" (16:19).s Soon the rest of Jesus' prediction will be fulfilled: "You will have pain, but your pain will turn into joy" (16:20 and 22). Jesus asks not only the reason for her weeping, but also "Whom are you seeking?" (20:15). She reiterates for the third time her search for the crucified Jesus, asking the "gardener" to help her find him. The focus on Mary's unrelenting search for . November-December 2002 Dobrovolny ¯ Mary Magdalene the crucified Jesus echoes the lover's intense search for her beloved in the Song of Songs: Upon my bed at night I sought him whom my soul loves; I sought .him, but found him not; I called him, but he gave no answer. "1 will rise now and go about the city, in the street~ and-ih the squares; I will seek him whom my soul loves." I sought him, but found him not. The sentinels found me, as they went about in the city. "Have you seen him whom my soul loves?" Scarcely had I passed them when I found him whom my soul loves. I held him and would not let him go until I brought him into my mother's house, and into the chamber of her that conceived me. (Sg 3:1-4, NRSV) In this passage and in the narrative about Mary at Jesus' tomb, the women are seeking and failing to find their beloved. The searches occur in a garden (Sg 4:12-5:1; 6:2-3; 8:13; Jn 19:41-42). The women inquire where their beloved might be. And, as we will see shortly, neither woman wants to release her beloved once he has been found. This is stated strongly in the Song of Songs 3:4: "I held him, and.would not let him go until I brought him into my mother's house, and into the chamber of her that conceived me." The second exchange is marked by recognition. Mary Magdalene has not recognized the resurrected Jesus by sight, but now, his voice sounding her name, she recognizes him. This recognition reminds us of the shepherd who "calls his own by name" and they "follow him because they know his voice" (10:3- 4). Mary exclaims, "Rabbouni!" (meaning Teacher). This title and "Lord," the title she has used before (20:2, 13, and also 15), are titles Jesus has mentioned as fitting ones: "You call me Teacher and Lord--and you speak correctly, for indeed I am" (13:13). Before Mary's "Rabbouni!" the Greek text says of her (using a participle) strapbeisa. This can simply mean baying turned, but it can also mean baying changed inwardly, baying been converted.6 The New Revised Standard Version uses the former meaning of physical motion, saying "she turned." But she has already turned from the tomb toward this "gardener" (20:14); turning physically again does not make narrative sense. It s~iems instead that, hear- Review for Religious ing her name spoken by that beloved voice, she is inwardly changed by that recognition. Most likely the transformation of her weeping and mourning into the joy described in John 16:20 and 22 is at the heart of that change. In the third exchange, Jesus presents Mary Magdalene with two commands: "Do not hold on to me, for I have not yet ascended to the Father" and "Go to my brothers and sisters and say to them . " In read-ing between the lines, it can be difficult to get the tone of Jesus' commands and their impact on Mary, whose weep-ing has just been transformed into joy. Some commentators try to find a fault in her or her belief, which does not permit her to touch Jesus as Thomas is later invited to do (20:27).7 Others have written about a "decided brutality" in Jesus' rebuke and rejection of her.8 Both of these interpretations miss textual clues. Far from being found at fault, Mary is given, a privileged position within the Gospel of John as the first to see the risen Jesus and the first to be commissioned to proclaim the resurrection. Jesus does not find fault with her--which suggests that the Gospel's author does not intend the reader to do so either. As for the idea of "brutality," Mary does not respond as one who has been rebuked or rej.ected by her beloved Jesus. There is no more weeping. Instead, with jubilation Mary proclaims, "I have seen the Lord!" (20:18). Still, inasmuch as Mary's inclination to hold on to her beloved after seeking him unrelentingly with intense longing is quite understandable (as in Sg 3:4), Jesus' command is per-plexing. It can only be understood in light of his explanation: "for I have not yet ascended to the Father." Later in this same verse, Jesus tells Mary to announce "I am ascending . " The text seems to indicate that Jesus is in a transitional phase in which he is in the process of ascending.9 The appearance of Jesus at this threshold moment between his resurrection from the dead and his ascension to the Father is unique, and it Hearing her name spoken by that beloved voice, she is inwardly changed by that recognition. November-December 2002 Dobrovolny * Mary Magdalene involves only Mary Magdalene. By the time Jesus appears and invites Thomas to touch him (20:27), he has already ascended to the Father and returned, bringing and bestowing the Advocate upon the disciples (20:22). Mary's encounter with Jesus is recognizable as a uniquely privileged one. After telling Mary not to hold on to him, Jesus commis-sions her to "go to my brothers and sisters and tell them, 'I am ascending to my Father and your Father, to my God and your God'" (20:17). There are three noteworthy pieces of this com-mission: (1) the phrase tous adelphous mou, translated above as "my brothers and sisters"; (2) the phrase "to my Father and your Father, to my God and your God"; and (3) the verb tense used in the commission to "go and tell." The phrase "my brothers and sisters" denotes a new rela-tionship between Jesus and his followers and among his fol-lowers. 1° Previously, in his final discourse to the disciples, Jesus has called his disciples friends rather than slaves (15:15), and, while hanging on the cross, he has created a new relationship between his mother and the beloved disciple (19:26-27). Now (20:17) he proclaims that all members of the believing com-munity are his brothers and sisters and, by implication, broth-ers and sisters to each other. This new relationship recalls and fulfills the imagery in the Johannine Prologue: "But to all who received him, who believed in his name, he gave power to become children of God" (1:12). The fulfillment of the words of the Prologue is made more explicit in what follows: "I am ascending to my Father andyour Father, to my God and your God" (20:17). The rhythm of these words recalls the covenant Ruth made with her mother-in-law Naomi: "Your people shall be my people and your God my God" (Ruth 1:16). Despite the differences in race, Ruth, a Moabite, casts her lot with her Hebrew mother-in-law, mak-ing their futures forever intertwined. In the same way, Jesus proclaims that, despite the differences (see 14:6: "I am the way, and the truth, and the life; no one comes to the Father except through me"), a new covenantal family relationship has been established. This new covenantal family relationship encompasses all of the believing community in the postresurrection community. Mary Magdalene is commissioned to "go to my brothers and Review for Religious sisters and tell them . " The imperative verb poreuou (go) is in the present tense. A present imperative "generally denotes a command to continue to do an action or to do it repeatedly.''11 Thus, Mary Magdalene is commissioned, not for a one-time telling of her revelation of the risen Jesus (such as that recorded to the disciples in 20:18), but to go repeatedly to the commu-nity, continuing to tell the story of her encounter with the risen Jesus.2 The Gospel of John does not narrate any additional con-versation between the risen Jesus and Mary Magdalene. Instead, Mary is presented as going immediately to the disciples to pro-claim: "I have seen the Lord!" Her weeping and mourning have been transformed into joy. Her intense search-ing for her beloved has been transformed into assured confidence of continuing in her rela-tionship with Jesus. Her encounter with the risen Jesus establishes her authority among the disciples. And, through her conveying the mes-sage of the risen Jesus, a new relationship among the community of believers is estab-lished, enabling them to be "brothers and sisters" in the one God and Father of them all. It is on the authority of her witness and the new relationship that she is given to proclaim that the tradition correctly bestows upon her the identity of apostola apostolorum, "apostle to the apostles." Through her conveying the message of the risen Jesus, a new relationship among the community of believers is established, enabling them to be "brothers and sisters" in the one God. Iconic Insights for Celibate Love and Apostolic Mission The command in the Gospel of john is clear: "Love one another" (13:34, 15:12). The Gospel further indicates that it is through our love for one another that we will be recognized as Nove~nber-Decenlber 2002 Dobrovolny ¯ Mary Magdalene disciples of Jesus--that Jesus will be made known in our world. As apostolic women religious, we do love deeply. We are drawn by Love and called by Love. We express our love in prayer, in community, in ministry. Sometimes we eveh fall in love. I used to fear falling in love and being in love. I thought it would jeopardize my identity as a Sister of Mercy. I thought it would place my ability and my commitment to live the vow of celibacy at too great ~ risk. I was wrong. Through experiences of falling in love and being in love, I have been drawn deeper into the mystery of Love. Through my love experiences, I have been taught how to love, and I have been taught what it means to be another person's "beloved." With my own longing for the touch of another, I discovered the depth of my longing for God. Through the words of another person's longing for me, I have heard God's longing for me. These love experiences have drawn me deeper into the mysterious and mystical love of God. I am not saying that as apostolic women religious we need to have one or more experiences of falling in love and being in love to be drawn deeply into the mystical love of God. I am simply saying that it can happen through these love experiences because it has happened. I would venture to guess that many of us have been taught how to love God as God's own beloved through experiences of loving another and being loved. That is part of the mystery of the incarnation, the revelation of God in human form. As one who has dared to love deeply, I resonate with Mary Magdalene, who dared to love Jesus deeply. Through my expe-rience of choosing not to follow my beloved and commit myself to that love relationship, I identify with her intense longing, her intense searching, her utter grief. There is a point in which it seems that tears will never end. In the midst of risking to love deeply as vowed religious, we risk being led to the depths of our pain, our longing, our search-ing. But a wise woman once taught me that, if I am unwilling or unable to feel the depth of my own pain, or longing, or grief, then I am also not able to journey with another person to the depths of her or his pain.~3 Our choices do impact our ministry. By feeling the depths of our pain and our grief, our hearts are opened to feel the pain of others around us and of our world. As apostolic women religious, we are called to feel that pain, to Review for Religious name that pain, to witness to the suffering of those around us. We are called to stand with those who are marginalized, to mourn and weep with them for all that is not right in our world. We are called to name destructive violence for what it is, to name the things that rob individuals, communities, and coun-tries of fullness of life. Tears can seem unending. Mary Magdalene chose to stay at the tomb; she chose to stand in the emptiness, in the void, in the confusion, in the pain. She chose to weep and mourn. She continued her search for her beloved Jesus. She sought him out, persisting in the search even when others did not. Her actions are characterized by initiative, persistence, and determination. Her search betrays an intense longing and yearning. As apostolic women religious, we too are called to stand in the emptiness of a broken world. We are called to search for our beloved God in the midst of this brokenness. We are called to long and yearn for a world that is imbued with the presence and love of God in every cor-ner, in every action between individual persons, and in all diplo-macy and business between countries. We are called to work for such a world with our own efforts, our own initiative, per-sistence, and determination. Mary Magdalene searched for what she knew was possible to find--the body of her crucified Jesus, her beloved. Ultimately, instead of finding what it seemed humanly possible to find, she was found by a divine reality beyond her fondest hope; she was found by the risen Jesus. In turning toward Jesug, in hearing her name called by her beloved, she was transformed. She was able to turn to a new.reality and allow her life and the world she knew to be transformed. As apostolic women religious, we are called to model Mary Magdalene. We are called to seek out and work toward what we know is realistically possible. In our ministerial commit-ments, we are called to set attainable goals and strive to meet them. We are called not to be overwhelmed by the extent of brokenness in our world, not to let ourselves be paralyzed by grief and despair. In our searching and striving, we are called to have an open heart that is ready to be transformed, a heart ready to be found by a divine reality beyond our imagination. The words of the risen Jesus are again perplexing: "Do not hold on to me." After such intense searching and longing, it is Noventber-December 2002 Dobrovolny * Mary Magdalene Like Mary Magdalene, we are commissioned to proclaim the living God here in our midst. completely understandable to want to hold on to whatever sign of life and love, whatever divine revelation, we see in the midst of a broken and pain-filled world. Yet love and the things of this world are not ours to hold on to. With open hands and open hearts, we instead hear Jesus' words: "Go to my brothers and sisters." Like Mary Magdalene, we are commissioned to proclaim the living God here in our midst. Mary Magdalene was in a privileged place with a unique encounter with the risen but not-yet-ascended Jesus. Her encounter cannot be replicated. Yet, as apostolic women reli-gious, we sometimes do not rec-ognize our own privileged place. We belong to religious commu-nities that nurture and support our spiritual journey, that help us integrate contemplation into our lives of ministry. Time and money are provided for ongoing spiritual direction and annual retreats. We are joined by others who are on this same jour-ney; together we have companionship and a common language to name our experiences. Many days I take all of this for granted. But, like Mary Magdalene, we women religious are in a privileged place in our world. In our lives, contemplation opens us to divine revelafons that may be unique to our world-- and maybe our world desperately needs to hear them from us. Through Mary Magdalene's encounter with him, the risen Jesus instituted a new relationship among his followers. He called his followers his "brothers and sisters" and said that his Father is their Father, and his God their God (20:17). We live in a fractured and broken world and a fractured and broken church. Like Mary Magdalene, we are called to give witness to a vision of unity. We are called to be sisters to each other in our communities so that we can be, beyond our communities, sisters to our world. Like Ruth's covenantal relationship with her mother-in-law Naomi, we are called to unity with others, no matter how different from us. This is the vision Mary Magdalene was given by the risen Jesus, and it is offered to us as well. Review for Religious As apostolic women religious, not only are we called to weep and mourn with those at the margins of our society and with the victims of the violence in our world. We are also called to proclaim the power of the resurrection. We are Galled to pro-claim a God who loves us deeply and calls each of us by name. We are called to proclaim a God who transforms lives, filling the empty tombs of our lives with life unimaginable. We are called to proclaim a God who raises the dead to life and offers life eternal. Like Mary Magdalene, the premibre apostola apostolo-rum, "apostle to the apostles," we are called to proclaim an Easter faith to a world that is ravenously hungry for God. May God find us willing. Notes ' The story in Luke 7:36-50 is of an unnamed woman who bathes the feet of Jesus with her tears, kissing them and anointing them with ointment. The setting is the home of a Pharisee who neglected the customary act of hospitality of washing his guest Jesus' feet upon his arrival in his home. 2 Modestus of Jerusalem, PG 86, cols. 3273-3276, as quoted in Susan Haskins, Mary Magdalen, Myth and Metaphor (New York: Harcourt Brace, 1993), p. 107. 3 This is emphasized by Dorothy A. Lee, "Turning from Death to Life: A Biblical Reflection on Mary Magdalene (John 20:1-18)," Ecumenical Review 50 (1998): 112-120. 4 See E Scott Spencer, "'You Just Don't Understand' (or Do You?): Jesus, Women, and Conversation in the Fourth Gospel," in A Feminist Companion to John, ed. Amy-Jill Levine and Marianne Blickenstaff, Vol. 4 of Feminist Companion to the New Testament and Early Christian Writings (Sheffield: Sheffield Academic Press, 2002, antic-ipated). 5 Colleen M. Conway, Men and Women in the Fourth Gospek Gender and Johannine Characterization (SBLDS 167; Atlanta: SBL, 1999), p. 193. 6 See John 12:40; BAGD, 2nd ed., p. 771. 7 Interpretations that place a fault on Mary Magdalene have been found as early in the tradition as Ambrose and Jerome. For the history of interpretation of this verse, see Harold W. Attridge, "Don't Be Touching Me: Recent Feminist Scholarship on Mary Magdalene," in A Feminist Companion to John. 8 See especially Alison Jasper, "Interpretative Approaches to John 20:1-18: Mary at the Tomb of Jesus," ST 47 (1993): 107-118. November-December 2002 Dobrovolny ¯ Mary Magdalene 9 This interpretation has been in the tradition as early as Origen. See Attridge, "Don't Be Touching Me," pp. 3-4. 10 While many translations, including N'JB, NAB, and NRSV, trans-late adelphous simply as "brothers," there is no good reason not to use the inclusive translation "brothers and sisters." There are a substan-tial number of places in both Koine and Attic Greek in which the plural adelphoi refers to both brothers and sisters, not just brothers. See BAGD, pp. 15-16. 11 David Alan Black, Learn to Read New Testament Greek, rev. ed. (Nashville: Broadman and Holman, 1994), p. 168. ,2 This provides further evidence for the appropriateness of the inclusive translation of tous adelphous mou as "my brothers and sis-ters." 13 My thanks to my former CPE supervisor Rosemary Ferguson OP for teaching me this lesson. Child of Mary The presbytery garden, after Mass, is busy with departing worshipers, mostly taking the shortcut to their cars; only Patrick, pauper of the parish and carless, solitary wanderer-about- town, seems unready to be gone. A single point of stillness in our midst, he lingers by the weathered blue and white of o~r Lady, in her privet bower, hands in his pockets and a cigarette - unlit and apparently forgotten - casually tilted between his lips. It's not the first time that I've seen him there, at Mary's shrine under the conker-trees, in that same relaxed, attentive posture, head bent in unobtrusive reverence and his eyes, as now, remotely focused on something only he is privy to. Ian A.T. White Review for Religious PHILIP ARMSTRONG Lonely and Small: Religious Brothers' Situation Z ose with long memories may recall a novelty song the rics of which ran, "I'm a lonely little petunia in an onion patch . . . all I do is cry all day." The catchy melody and much repetition were probably more responsible for the song's burning itself into the memory than any depth of meaning, but the plaintive cry of a single common flower that finds itself surrounded by a crop of onions tugs at least minimally at our heartstrings. The poor litde petunia, no matter how attractive, cannot help feeling overwhelmed. It grieves in its isolation. Latter-Day Petunias I suggest that religious brothers are experiencing something of the lonely petunia's plight in today's church and world. The brothers' existence, let alone their impact, is nearly impercep-tible. They are much less noticeable than the clergy, who, like onions, are rather conspicuous. Metaphorically speaking, the church cultivates onions assiduously, and in more than one way people keep being reminded of their existence. Few take notice of a few petunias scattered here and there among them, eager to have a beneficial impact on the church. No wonder the brother is sometimes tempted to cry all day about being practically invis-ible and irrelevant. Philip Armstrong CSC last wrote for us in September-October 2001. His address is P.O. Box 460; Notre Dame, Indiana 46556. November-December 2002 Armstrong ¯ Lonely and Small But that would be surrendering to self-pity, and there is really no reason for it. Brothers, however hidden, do in fact accomplish enormous amounts of good through multiple forms of ministry. Brothers by all means must reflect regularly on the relevance of their vocation. Doing so can increase their capac-ity and determination to continue serving God's people in prac-tical and concrete ways. It is not my intent to prove the situation of the brother, for it should be self-evident to anyone closely and objectively observing the working of the church's hierarchical structure thirty-eight years after the Second Vatican Council's dogmatic constitution on the church, Lumen gentium. There, in chapter 2, the council fathers remind the faithful that all the people of God constitute the church, but make it clear in chapter 3 that "the church is hierarchical," with positions of higher and lower authority in it. By implication, then, the concept of horizontal authority, lending itself more to equality than to degree of dis-tinction, is set aside. A wisp of cynicism might drift in here, in language reminiscent of George Orwell's Animal Farm: All God's people are equal, but some are more equal than others. True, at times the roles of these leaders have been circum-scribed by expectations of the faithful. Clerics of whatever rank have always been somewhat limited in their practice of min-istry by various expectations that church members have, some-times by reason of their limited education, sometimes because they make rarely make use of their membership, sometimes for other reasons. The laity were able to se~ this plainly enough. They have been able to see, too, that religious sisters, despite their goodwill, talents, and sacrificial dedication, often had their activities arbitrarily limited. But still, in the case of both clerics and nuns, the laity have long had a clear, consistent image of them in the scheme of things. Not so in the case of religious brothers. In the small world of parochial or diocesan secondary education during the first two-thirds of the 20th century, brothers indeed were visible, for they figured prominently in the plans of bishops and pastors as the logical educators of adolescent boys. Outside that world, however, brothers' visibility ceased. There were almost no brothers in ministry outside their own institutions. So, if you were not the parent of a boy in a brothers' school, you just did Review for Religiotts not know any brothers. If you were such a parent, you probably knew them only in their professional and institutional capacity. Visible or Not Yet conciliar, synodal, and papal statements continue to remind us that the brothers' life is a needed, purposeful, valid, blessed state of life among the people of God. The brothers' life has been an enduring part of the church and has been affirmed and approved repeatedly over the ages, both by the hierarchy and by those benefiting from the brothers' ministries. The vowed life has demanded and permitted adaptations befit-ting the "signs of the times" regarding current needs of church and society. None of these factors, as we look into the stark reality of membership trends today, changes the perilous situ-ation in which vowed commitment finds itself as a way of life in the church. Who could blame today's brothers, lonely little petunias, for crying, if they avoided sobs of self-pity and merely shed a few silent tears of loneliness amid feelings of irrelevance? A Proposal Allow me make a proposal here that is simple, radical, and perhaps revolutionary. Recent research and writing on forward-looking ecclesiology and theology has been done by such authors as Cletus Wessels OP, Sandra Schneiders IHM, Kenan Osborne OFM, Joan Chittister OSB, and Ronald Rolheiser OMI.~ It would be helpful if they supported the concept behind nay proposal. Except for Osborne in a very general way, they do not, so far as I know. Nor are there incontrovertible scriptural or patristic citations I can lean upon. Yet in experience, common sense, and urgent pastoral need, there seems to be adequate foundation for this proposal: I believe religious life, that is, vowed commitment to a life of service to the church and world through the public profes-sion of the evangelical counsels, should be raised to the status of a sacrament in the Roman Catholic Church. I ~nake this proposal for two reasons. First, both matrimony and orders are recognized by the people of God as sacramental moments in which God's providential presence is at work in a special way and as symbols of God's continuing activity among November-December 2002 Armstron~ ¯ Lonel.~ and Small us. These sacraments touch the lives of those receiving the sacra-ments, those who witness their reception, and those who receive the ministrations of parents and priests. Currently, vowed com-mitment is recognized as only a "sacramental" (Catechism of the Catholic Church, §1667), that is, "a sacred sign which bears a resemblance to the sacraments." Sacramentals are meant to dispose individuals to receive the sacraments. Yet religious life, in its purpose and its demands, ranks logically with the sacra-ments of matrimony and orders as equally exacting, equally needed, equally exemplary, and equally rewarding. Second, the raison d'etre of religious life goes far beyond individual commitment and participation in the common life of an approved congregation. Pronouncing the vows of chastity, poverty, and obedience demands of the those making this pub-lic commitment the express intention of reaching out in gener-ous, loving service to others and also of being a visible witness to the gospel values that run counter to pleasure, wealth, and power. In short, vowed commitment constitutes a way of life modeled perfectly by Jesus in the gospels. Besides the individ-ual and congregational covenants, there are perceptible public consequences of religious profession from which the whole of society benefits. Who can ignore the symbolic impact and value vowed com-mitment could have as a sacrament? If the church, as we are informed, periodically evaluates the sacramental system with a view to keeping it optimally relevant for the people of God, now is the time to exercise that prerogative once again and bring commitment by the vows of religion to the level of recognition and acceptance it deserves. If the dearth of vocations to lay religious life is to be effec-tively addressed from within the church, if those who have supervisory and teaching authority in the church are to heighten the awareness of the people of God to this form of life and ser-vice in yhe church, then I suggest that no better way exists than to bestow the character of sacrament on vowed commitment in the religious life. What would that entail? Sacraments Then and Now The church gives as its traditional definition of sacrament: Reviev) for Religious "an outward sign instituted by Christ to give grace" (Baltimore Catechism). The Catechism of the Catholic Church (§1131) supplies the same definition, slightly elaborated. With all due respect, I suggest this description is neither adequate nor entirely appropriate today. Acknowledging that the present sacramental system was developed over the course of centuries, that only since 1150 have we specified seven, and that the system remains open to review and revision in the light of new insights and the needs of the times (Sacrosanctum concilium, §62), I propose the following definition: "A sacrament is a meaningful symbol first exemplified in the life of Jesus and today incarnated through him in key human moments or events publicly celebrated by the worshiping community as a sign and promise of life in the Spirit and of bonding among the people of God." Here I suggest less emphasis on exegetical proof of a sacra-ment's being "instituted by Christ" and on its "giving grace" ex opere operato. I would rather the focus be put on the gospel rev-elation of Jesus' participation in significant events in the spiri-tual development of individuals and groups and on how those events enrich their personal relationship with God, invite them to ongoing conversion, and give promise of growth arising out of continuously augmented relationships. From this perspec-tive I believe Jesus' conversation at the well with the Samaritan woman and later with her fellow townspeople (Jn 4:1-42) illus-trates a sacramental moment, as does the cure of the demoniac in the country of the Gerasenes (Mk 5:1-20). In both cases sig-nificant individual impact opens the door to community con-version and further orientation toward God. Other examples could be the wedding at Cana (Jn 2:1-11), the multiplication of the loaves and fishes (Lk 12:9-17), Lazarus (Jn 11:1-44), the man born blind (Jn 9:1-41), and Zacchaeus (Lk 19:1-10). According to the current definition, a sacrament stresses the individual's readiness and participation; that is, each sacra-ment's salvific effects relate primarily to the recipient. The ben-efit is bestowed directly on the person(s) being baptized, confirmed, ordained, anointed, forgiven, married, or nourished by Christ's Body and Blood. On the other hand, in the light of recent research leading to a more profound understanding of the human person, the focus seems to be moving toward a com-munity- centered interpretation. November-December 2002 Armstrong ¯ Lonely and Small Such a sacramental system is perceived as productive of new, restored, or improved relationships and a wider, more knowl-edgeable and conscious participation in the administration of each sacrament; it presumes that a communal enrichment is more desirable than a benefit chiefly or only for an individual. The emphasis switches from ex opere operato (individual benefit from grace already won by Christ) to ex opere operantis (individual and community intention to receive and benefit from grace con-stantly available through Christ). The latter effect is "from the recipient's own activity" (ex opere operantis) and can be under-stood as applying not only to an individual recipient but also to the witnessing, supportive community of worshipers. The indi-vidual's participation in the reception of a sacrament draws in, involves, and impacts the entire worshiping community. Playing It Out So considered, baptism can more readily be seen as the com-munity's welcoming another member into God's family, a fam-ily that seeks to extend God's reign on earth. Confirmation marks a communal response of support for the individual's maturing affirmation of fundamental faith. The Eucharist-- both as celebration and as nourishment--is the perfect bond uniting God's people. Holy orders and matrimony are the com-munity's affirmation of and blessing on individuals' vocational and lifestyle choices in their seeking of God. The community's example helps the individuals to do the same. Reconciliation is clearly community-oriented because the individuals' failings impact the entire assembly, and so the community's forgiveness, encouragement, and support are essential in the individuals' battle with human weakness and willfulness. The anointing of the sick is the worshiping community's laying on of hands, even if figuratively, to show oneness with, care of, and support for an ailing member; it is a reminder of how interdependent we are as the people of God. Why Not? It is from this view of the sacramental system that I pro-pose raising religious life to the level of formal sacrament, I see Review for Religious no more effective way to reestablish the ecclesial significance of vowed commitment. I will not elaborate here on the appro-priateness of including other forms of commitment to the ser-vice of the people of God (for example, appointments or elections to church office, including the permanent diaconate and most other offices, even temporary ones, oriented toward the pastoral care of the community). Vghat more fitting way to welcome a pastor into the midst of the flock than by a commu-nal sacramental celebration of the significance and symbolism of that pastoral office? These and even more possibilities would, I believe, inaugurate anaong the people of God a better under-standing of how communal (in and through the church) the relationship between an individual and God is. In the process, knowledge of and respect for the religious life would be aug-mented, along with encouragement to join its ranks. Juridic Implications Were vowed commitment to become a sacrament, would that not, as some suggest, expose this way of life, even in exempt congregations (those approved by and directly responsible to the Holy Father and exempt from overall juridic control by the local ordinary), to greater control by local ordinaries? I believe the answer contains two components. First, the church already has the authority to interpret the evangelical counsels, to regulate them in practice, and to establish lifeforms that implement them (LG §43). The church's authority over religious life is acknowledged further, for example, in the Catechism of the Catholic Church (§§919, 927,944) and in the Vatican II document Ad genres (§~18, 40). Thus, the question is not whether the church would assume an authority it did not have before, but whether local ordinaries would get some juris-diction over exempt communities that they did not have before. As the above citations indicate, even exempt religious commu-nities must work with and by the authority of the local ordi-nary, in accord with his overall pastoral plan. With the revised understanding of "sacrament" proposed above, I contend that there would be no more control than before. Second, emphasis would be placed, not on consecrated life as sign, but on vowed commitment as promise; that is, not on November-December 2002 Armstron~ " Lonel~ and Small the already but on the notyet. It is the latter that witnesses to the religious life's prophetic mission. A supervisory role, even though indirect and informal, would then seem to fall to the worship-ing community at large. Vowed religious would be accountable to the whole body for living up to the promises they made and thereby helping the entir

Issue 25.6 of the Review for Religious, 1966. ; Implementation of Vatican II by Paul VI Religious Community and the Primi-tive Church by Thomas Barrosse, A Reflection on Perfectae Caritatis by Gustave.Martelet, S.J. The Family Fallacy by Hilary Smith, O.G.D. Are Teaching Brothers Still Needed? by J. M. R. Tillard, O.P. Devouonal Confession by Dale Olen, O.F.M.Gap. Deepening Vocational Com~nitmen~ by Sister Marian Dolores, S'.:N.J.M. Humility and Pei'~onality by wali' s. S.S. Subli~nation~ by.Sister M. Rosalie, O.P. Religious and Gr~duate!!Studie~ by Michael P. 8heri~n, Blueprint.for Dialogue by Thomas Dubay, S.M. Survey of Roman DoE~uments Views, News, Previews QuesUons and ~nswers Book Reviews Indices for Volume 25, 1966 939' 971 986 1000 1018 1030 1042 1051 1055 1062 1070 1084 1088 ]092 1106 1127 VOLUME 25 N'UM~ER 6 ~Vovember 196~ Notice to Subscribers Because of constantly increasing costs, REVIEW FOR RELIGIOUS finds it necessary to increase the cost of its individual issues as well as of its sub-scriptions. The new rates, effective in 19(37, will be the following: (1) Individual issues of the REVIEW will cost one dollar; this price will apply not only to all issues beginning with 19(37 but also to all previously published issues. (2) Subscriptions in the United States, Canada, and Mexico will cost $5.00 per year; $9.00 for tw9 years. (~) Subscriptions to other countries will cost $5.50 per year; $10.00 for two years. (4) All the above prices are in terms of U.S.A. dollars; accordingly all payments must be made in U.S.A. funds. These prices wilI affect all individual issues sokl on or after January 1, 1967. The new subscription prices will be applicable to all subscriptions-- new and renewed--beginning with the January, 1967, issue of the REvmw. PAUL VI Implementation of Cer-tain Decrees of Vatican Council II The~ postconciliar administration of the Church clearly requires that there be established for the Church's affairs new norms and dispositions which correspond to the requirements of the Council and which are better adapted to the new goals and areas of the apostolate that the work of the Council has brought to the Church's at-tention as existing in the world of our time--a pro-foundly changed world that needs the full glow of light and longs for the supernatural warmth of charity. Because of these considerations, as soon as the Council was finished, We accordingly established study commis-sions to collect, each in its own area, information and to frame a practical program; the purpose of all this was that definite norms might be set down for the implemen-tation of the conciliar decrees which had already been granted a delay from imm. ediate execution. These com-missions, as We wrote with satisfaction in Our motu pro-prio letter, Munus apostolicum, of June 10, 1966, dili-gently occupied themselves with their assigned task; and at the assigned time they made known their findings to Us. After We had attentively considered their findings, We judged that it was now time for the aforementioned norms to be published. Since, however, the'entire mat-ter is one that pertains to discipline, an area to which ek-perience may be able to contribute further suggestions; and since, moreover, a separate commission is engaged in the revision and emendation of the Code Of Canon Law in which all the laws of the Church will be codified to-gether in a fitting, appropriate, and determined way; We * This is a translation of the motu proprio apostolic letter, Ecclesiae sanctae, issued on August 6, 1966; the translation was made [rom the Latin text as given in Osservatore romano, August 13, 1966, pp. 1-3~ 4. 4. 4, Implementation Vatican I1 VOLUME 25, 1966 have thought that it would be wise and prudent for Us to publish these norms for an experimental period. During this interval of time episcopal conferences may communicate to Us any observations and comments which the execution of these norms may convince them should be made; likewise, they can also propose new ideas to Us. Accordingly, after thinking the matter over carefully, on Our own initiative-and by Our apostolic authority, We decree and promulgate the following norms for the implementation of the decrees of the Council beginning with.the words: Christus Dominus (on the pastoral office of bishops in the Church), Presbyterorum ordinis (on the ministry and life of priests), Per[ectae caritatis (on the adaptation and renewal of religious life), and Ad genres divinitus (on the missionary activity of the Church); and We order them to be observed for an ex-perimental period; that is, until the new Code of Canon Law is promulgated unless in the meantime the Apostolic See should provide otherwise. These norms will begin to be effective on October 11, 1966, the Feast of the Motherhood of the Blessed Virgin Mary, the day on which four years ago the Council was solemnly inaugurated by Our predecessor of venerable memory, John XXIII. All the matters determined by Us in this motu proprio letter We order to be fixed and unalterable, all contrary things, even those worthy of very special mention, not-withstanding. Given at Rome at St. Peter's on August 6, 1966, the Feast of the Transfiguration of our Lord Jesus Christ, in the fourth year of Our pontificate. Paul PP. VI ÷ ÷ ÷ Paul REVIEW FOR RELIGIOUS NORMS FOR THE DECREES ON BISHOPS AND ON PRIESTS The episcopal office, which the Second Vatican Coun-cil has clarified in the dogmatic constitution, Lumen gen-tium, and in the decree, Christus Dominus, was divinely established for the building up of the Mystical Body of Christ which is the Church. For this reason these holy pastors must show a perse-vering zeal in the fulfillment of their duty of teaching, sanctifying, and shepherding the People of God. In doing this, they should generously share with the roman pon-tiff the solicitude of all the churches, they should ear-nestly provide for the good administration of the dio-ceses entrusted to them, and finally they should work together for the good of their several churches. In the direction of the dioceses e.ntrusted to them the bishops require helpers and counselors, the first of which are the priests; hence bishops should willingly listen to these latter and even be desirous of consulting ~hem, though in all matters there should always be retained as fixed the bishop's power of acting, freely, of setting up directives and norms, and of enacting laws in accord with his own conscientious concept of his office and with the principles of the government of the Church (see the dog-matic constitution, Lumen gentium~, n. 27). In order, therefore, that the bishops may be able to fulfill their pastoral duty more ea,sily and fittingly and in order that they might translate into practice the prin-ciples solemnly approved by the Council in the decrees, Christus Dominus and Presbyterorum ordinis, the fol-lowing norms are established. Distribution of the Clergy and Assistance to Dioceses (N. 6 of the decree, Christus Dominus, and n. 10 of the decree, Presbyterorum ordinis) 1. If it is deemed opportune, there should be set up at the Apostolic See a special committee the purpose of which will be to provide general ~rinciples for a better distribution of the clergy in the light of the needs of the various churches. ,, 2. It will be the duty of patriarchal synods and of epis-copal conferences, the prescriptionls of the Apostolic See being observed, to enact ordinances and to publish norms for the bishops by which there may be secured a fitting distribution of the clergy coming from their own terri-tory as well as of those coming fr6m other regions. Such a distribution should provide [orl the needs of all the dioceses of a given territory; the welfare of the churches in mission lands and in countries~ with a lack of clergy should also be cared for. Therefore, every episcopal con-ference should establish a commission whose work it will be to investigate the needs of the various dioceses of the territory as well as the possibilities of the dioceses for giving from their own clergy to other dioceses, to put into execution the determinations made and approved by the conferences with regard to the distribution of the clergy, and to convey these determinations to the bishops of the territory. ~ 3. In order that the transfer of clerics from one diocese to another be made easier--the p(actice of incardination and excardination being retame~d though ~n a form adapted to new circumstances--the following prescrip-tions are set down. § 1. Clerics in seminaries shoqld be trained so that they are solicitous not only for ithe diocese for whose service they are ordained but also for the entire Church + + + Implementation o~ Vatican Ii VOLUME 25, 1966 941 Paul VI REVIEW FOR RELIGIOUS and so that with the permission of their own bishop they are ready to devote themselves to particular churches whose needs are great. § 2. Except in the case of genuine necessity in the home diocese, ordinaries and hierarchs should not refuse permission to go elsewhere to those clerics whom they know are prepared and whom they judge to be suited when such clerics ask to perform their sacred ministry in regions having a serious lack of clergy; however, they should see to it that the rights and duties of these clerics are defined by a written agreement with the lbcal ordi-nary of the region that has been asked for. : § 3. In the case of clerics 'intending to transfer from their own diocese to a diocese of another' country, the same ordinaries should see to it that they are adequately prepared to exercise the sacred ministry in such places; that is, they should see to it that such clerics .acquire a knowledge of th~ language of that region and that they have an understanding of its institutions, of its social conditions, and of its usages and customs. § 4. Ordinaries can grant their clerics permission to transfer to another diocese for a determined time, which caff also be renewed indefinitely; t.his should be done, however, in such a way that such clerics remain incardi-hated in their own diocese and enjoy, when they return to it, all the rights they would have if they had devoted themselves to the sacred ministry in it. § 5. A cleric, however, who has legitimately transferred from his own diocege to another is ipso iure incardinated into the latter diocese after five years if he has manifested in writing such an intention both to the ordinary of the diocese he is in and to his own ordinary provided that within four months neither of these has expressed in. writing a contrary opinion. 4. Moreover, for the accomplishment of special pas-toral or missionary activities for various regions or social groups which need special help, there can be usefully established by the Apostolic See prelatures which consist of specially trained priests of the secular clergy and which are under the direction of their own prelate and possess their own statutes. It will be the duty of this prelate to: establish, and di-rect a national or international seminary in which stu-dents are appropriately trained. This prelate also has the right of incardinating such students and of promot-ing them to orders under the title of service to the prel-ature. The prelate should provide for the spiritual life of those promoted under the aforementioned title, for their special training which should be completed without de-lay, and for their special ministry in the light of agree- ments made with the local ordinai'ies to whom the priests are sent. Likewise, he should pro~,ide for their decent sus-tenance which should be met by the agreements that have been made or by the goods 0[ the prelature itself or by other suitable means. Similarly, he should provide for those who because of poor health or for other reasons must give up the work entrusted to them. Provided agreements have been made with the prel-ature, nothing prevents laymen, whether unmarried or married, from dedicating themselves and their profes-sional experience to the service of the prelature's works and undertakings. Such prelatures are not to be established except after consultation with the episcopal conferences of the terri-tory in which the prelature will carry out its work. In doing its work, the prelature should take every care to observe the rights of the local ordinaries and to have close and continual relationships with the episcopal con ferences. 5. Finally, with regard to the use of ecclesiastical goods it is also within the co~npetency of patriarchal synods and episcopal conferences to enact ordinances by which, attention being paid first of all to the needs of the dio- 'ceses of the territory, there are imposed on the dioceses certain levies to be paid for the sake of apostolic or char-itable works or for the sake of churches which possess 'small resources or which for special reasons are in need. Power ol Bishops o[ Dioceses (N. 8 of the decree, Christus dominus) 6. The norms for the execution of number 8 have been established in the motu proprio apostolic letter, De episcoporum muneribus, dated June 15, 1966. Fostering Pastoral and Scientific Study (N. 16 of the de-cree, Christus Dominus, and n. 19 of the decree, Presby-terorum ordinis) 7. The bishops, either individually orin cooperation, should see to it that during the year after, ordination all priests, even those engaged in the ministry, complete a series of pastoral lectures and that they also attend at stated times other lectures which are to provide them with the occasion of acquiring fuller knowledge of pas-toral matters and of theological, moral, and liturgical science, of strengthening their spiritual life, and of com-municating in a mutual and fraternal way their apos-tolic experiences. The bishops or the episcopal conferences, according to the circumstances of each territory, should see to it that one or more priests of proved knowledge and virtue Implementation Vatican H VOLUME 25, 1966 943 REVIEW FOR RELIGIOUS ~944 be chosen as., directors of studies for the purpose of pro- . rooting and: organizing the pastoral: lectures as well as the other helps judged to be n.ecessary for the ~cientific and pastoral fqrma.tion of the~priests of a given territo~; such helps incl.ude st.udy centers, traveling libraries, cate-chetical, homiletic,: or liturgical congresses, and ~the like. Remuneration and Sbcial Wellare of Priests (N. 16 of the de~ree, Christus Dominus, and nos. 20-1 of the de-cree, Presb~?terorum ~dinis) 8. Patriarchal synods and episcopal conferences should see to it that norms be set up, whether for each diocese or for several dioceses in common or for the entire te~i-tory, by which appropriate provisions are made for the due sustenance of clerics who are or have been engaged in the service of the People of God. The remuneration to be made to clerics should be essentially the same for all in the same circumstances, due regard being had [or the nature of a given office and for circumstances time and .place; the remu.neration should be sufficient .to enable clerics to lead a decent life and also to be of help to the poor. ¯ ,The reform of the system of benefices is entrusted to the commission.for the revision of the Code of Canon Law. In the meantime bishops, after conferring with their council of priests, should take care to provide for a just distribution of goods including also the revenues coming from benefices. The same episcopal conferences should~see to it that at least in those regions where the sustenance of the clergy depends completely or in large part on the offer-ings of th'e faithful each diocese has a special fund in which off, rings for thi~ purpose are collected. The ad-ministrator of this fund should be the bishop of th~ dio-cese ,himself who can be ass!sted, however, by delegated priests and, when it is advantageous, by laymen experi-enced in financial'mhtters.' Finally, the same episcopal conferences should see~ to it that in each country, ecclesiastical and civil laws always being observed, there should be either interdioc-esan institutions or institutions coestablished [or vari-ous dioceses" or'a consociation for an entire country by which sufficient provision' may be. made' under the vigi-lance of °the hierarchy for an adequate health insurance and benefit program and for the sustenance of-clerics who are sick, injured, or aged; It will be left to the revision 0f the Code of Canon Law to set down conditions for the establishment in each diocese or region of another ,common fund by which bishops can meet other obligations to persons serv-ing ~the Chulch and provide [or other needs of the dio- cese and by which richer dioceses can also help poorer dioceses. Care o1 Special Groups (N. 1"8 of the decree, Christus, Dominus) 9. 'In consideration ~ of today's great numbers of emi-grants and' travelers, the episcopal conferences' are asked to entrust to a specially delegated, priest or to a special commission everything pertaining t.o the study and direc-tion of the spiritual care of th~s~ groups. Nomination of,Bishops (N. 20 of the decree; Christus Dominus) . ¯ 10. Wi~h full retention of the roman pontiff's right of freely nominating and constituting bishops and without prejudice to the discipline of the Eastern Churches, the episcopal conferences in accordance wi~h the norms given or to be given by the Apostolic See should each year consult in secret and with prudence about the pro-motion of ecclesiastical persons to the office of. bishop in their territory; and they should propose the names of candidates to the Apostolic 'See. Resigr~.ation of Bishops (N. 21 of the decree, Christus Dominus) 11. For the implementation of the prescription of number 21 of the decree, Christus Dominus, all bish-ops of dioceses as well as other persons comparable to them in law are 'earnestly requested that before the com-pletion of their seventy-fifth year~ and of their own accord they tender their ~resignation of their office, to the.c6m-petent authority which will provide for the matter after considering all the circumstances of each case. A bishop whose resignation from office has' been ac-cepted can maintain, if he desires, his residence in the diocese. Moreover, the diocese itself should provide an appropriate and worthy sustenafice for a resigned bishop. It is the duty of the conferences of bishops to determine in a general way 'the conditions according to which the dio(ese should fulfill this duty. Boundaries o[ Dioceses (Nos. 22--4 of the decree, Christus Domin~us) 12.- § 1. In order that the boundaries of dioceses can be duly revised, the episcopal conferences, each for its own territory, should examine the present territorial di-visions of. the churches, setting up, if necessary, a special commission for this. For this examination it is necessary that the status of the dioceses with regard to territory, persons, and things be duly investigated, Individual bishops who are directly affected as well as the bishops ÷ ÷ ÷ Implementation vatican 1I VOLUME 25, 1966 945 ÷ ÷ ÷ Paul VI REVIEW FOR RELIGIOUS 946 of the entire ecclesiastical province or region within whose limits the revision of dioceses takes place should be consulted; as far as possible there should be used the help of genuinely expert persons whether ecclesi-astical or lay; the intrinsic reasons suggesting the chang-ing of boundaries should be considered with calmness; there should be considered for possible introduction all the changes treated in numbers 22-3 of the decree,~ Christus Dominus; in the divisi6n or dismembering of dioceses care should be taken to achieve an equitable and suitable distribution of priests and of seminarians, regard being had for the needs of the ministry of salva-tion to be exercised in each diocese and for the special circumstances and wishes of the priests and seminarians. § 2 With regard to the Eastern Churches it is desira-ble that in determining the boundaries for eparchies account should also be taken of the greater closeness of those places in which the faithful of the same rite live. Faculties of Auxiliary Bishops (Nos. 25--6 of the de-cree, Christus Dominus) 13.-§ 1. Auxiliary bishops must be established for a given diocese whenever this is demanded by the genuine needs of the apostolat~ exercised there. In the matter of the power to be given to an auxiliary bishop the chief considerations to be kept in mind are the following: the welfare of the Lord's flock that is to b.e shepherded, the status of membership in the episcopal college with which the auxiliary is honored, and his effective cooperation with the bishop of the diocese. § 2. The bishop of the diocese should make his auxil-iary either a vicar general or syncellus or an episcopal vicar, dependent, however, in every case exclusively on the authority of the bishop of the diocese. § 3. In order that the common welfare of the diocese be sufficiently provided for and that the dignity of the auxiliary bishop be safeguarded, the Council desired to make known its wish that when a see is vacant those who possess the right of doing so should entrust the di-rection of the diocese to the auxiliary or, when there are more than one, to one of th~ auxiliaries. Neverthe-less, ~ unless in a given case some other arrangement be made by competent authority, an auxiliary bishop as vicar general or as episcopal vicar does not lose the powers and faculties he possesses by law when the see is occupied. When, therefore, an auxiliar)~ is not elected to the office of vicar capitular, he retains the power con-ferred on him by law until a new bishop takes possession of the see; he should exercise this power in full concord with the vicar capitular who is the head of the admin-istration of the diocese. Episcopal Vicars (N. 27 of the decree, Christus Dominus) 14. - § 1. The new office of episcopal vicar was legally instituted by the Council in order that the bishop through the increase of these new co-workers might be able to carry out his pastoral direction as well as possible. Therefore it is left to the free decision of the bishop of a diocese to constitute one or more episcopal vicars accord-ing to the special needs of the place; moreover, his fac-ulty remains intact of naming one or more vicars general according to the norm of canon 366 of the Code of Canon Law. § 2. Episcopal vicars who according to the bishop's nomination are such in a given part of the diocese or in,~a certain type of activities or with regard to the faith-ful of a given rite or to groups of persons possess the ordinary vicarious power which common law gives to the vicar general. Therefore, within the limits of their com-petency they have the habitual faculties granted by the Apostolic See to the bishop as well as the execution of rescripts unless something else has been expressly pro-vided for or was purposely reserved to the person of the bishop. Nevertheless, the bishop of a diocese is free to reserve matters that he chooses to himself or to the vicar general; likewise, he is free to confer on the episcopal vicar the special mandate prescribed by common law for certain matters. § 3. As a co-worker of the episcopal office the episcopal vicar should refer everything done or to be done to the bishop of the diocese; moreover, he should never act in opposition to the latter's mind and will. Furthermore, he should not neglect to institute frequent conferences with the other co-workers of the bishop--~specially with the vicar general in ways to be determined by the bishop of the diocese; the purpose of such conferences is to strengthen unity of discipline among the clergy and the people and to obtain greater results in the diocese. § 4. A request denied by a vicar general or by an epis-copal vicar cannot be validly granted by another vicar of the same bishop even though he has considered the reasons for the denial of the vicar who made it. Moreover, a request denied by a vicar general or syn-cellus or by an episcopal vicar and afterward obtained from the bishop is invalid if no mention was made of the previous denial; a request, however, denied by the bishop cannot be validly obtained from a vicar general or an episcopal vicar without the consent of the bishop even if the previous denial has been mentioned. § 5. Episcopal vicars who are not auxiliary bishops are nominated for a set time to be determined in the very act of establishing them; nevertheless, they can be re- + + + Implementation Vatican I1 VOLUME 25, 1966 947 + ÷ ÷ Paul Vl REVIE~V FOR RELIGIOUS moved at the will of the bishop. When the see is vacant, they lose their office unless they are auxiliary bishops; it is, however, advisable for the vicar capitular to use them as his delegates so that the good of the diocese will not be harmed. The Council of Priests and the Pastoral Council (N. 27 of the decree, Christus Dominus, and n. 7 of the decree, Presbyterorum ordinis) 15. The following points refer to the council of priests: § 1. In each diocese according to ways and forms to be determined by the bishop there should be a council of priests; that is, a group or senate of priests representing the priests as a whole; this senate is to be such that by its advice it can effectively assist the bishop in the admin-istration of the diocese. In this council the bishop should listen to his priests, consult them, and confer with them about matters pertaining to the needs of pastoral work and to the good of the diocese. § 2. Insofar as they have a part in the care of souls and in the works of the apostolate religious will also be able to be admitted among the members of the council of priests. § 3. The council of priests has only a consultive voice. 24. When the see is vacant, the council .of priests ceases unless in special circumstances authenticated by the Holy See the vicar capitular or the apostolic admin-istrator confirms it. However, the new bishop will establish his own new council of priests. 16. The following points refer to the pastoral council so highly recommended by the decree, Christus Dominus: § 1. The work of the pastoral council is to investigate and appraise all pastoral works and to make practical conclusions concerning such works. All this is to be done in such a way that conformity with the gospel be pro-moted with regard to the life and action of the People of God. § 2. The pastoral council, which has only a consultive voice, can be constituted in various ways. Ordinarily, even though by its nature it is a permanent institution, its membership and activity can be for a definite time, performing its work on given occasions. The bishop can convoke it whenever it will seem opportune to him. § 3. In the pastoral council clerics, religious, and lay persons, specially chosen by the bishop, have a part. § 4. In order that the purpose of this council be actu-ally achieved in practice, it is desirable that its work in common be preceded by previous stndy with the help, if the matter warrants it, of institutes or offices which are at work in the area of the council's purpose. § 5. When hierarchies of diverse rites are present in the same territory, it is strongly recommended that as far as possible the pastoral council be interritual; that is, that it consist of clerics, religious, and lay persons of the diverse rites. § 6. Other dispositions are left to the free determina-tion of the bishop of the diocese, account being taken of the matters mentioned in number 17. 17.-§ 1. In matters involving the council of priests, the pastoral council, and their relations to each other or to the committees already existing by reason of present law, it is advisable that the bishops, especially when they are met in their conferences, take common counsel and publish similar norms in all the dioceses of the territory. The bishops should also take care that all diocesan councils be coordinated as closely as possible by a clear-cut determination of competency, by mutual sharing of members, by common or successive sessions, and by other such means. §2. In the meantime until they are revised, the bishop's councils that are in existence by reason of ex-isting law, that is, his cathedral chapter, his group of consultors, and others of the same type if there be such, retain their own work and their own competency. Suppression of Rights and Privileges in the Conferral of O~ces and Benefices (N. 28 of the decree, Christus Dominus) 18.-§ 1. The good of souls demands that the bishop possess due liberty to confer offices and benefices, even those without the care of souls, in a suitable and equi-table manner on the clerics who are best fitted for them. The Apostolic See will no longer reserve to itself the conferral of offices or benefices, whether with or without the care of souls, unless they be consistorial; in the law of the formulation of every benefice those clauses will be eliminated in the future which restrict the freedom of the bishop with regard to the conferral of the benefice; non-onerous privileges, hitherto granted to physical or moral persons and involving the right of election, nomi-nation, or presentation for any non-consistorial office or benefice, are abrogated; also abrogated are customs and rights of nominating, electing, and presenting priests for a parochial office or benefice; the law of competitive examinations is suppressed for offices and benefices, in-cluding those without the care of souls. With regard to what are called popular elections, it is the duty of the episcopal conferences where such elec-tions exist to propose to the Apostolic See what seems ÷ ÷ + Implementation of Vatican I1 VOLUME 25, 1966 9,i9 ÷ ÷ ÷ Paul VI REVIEW FOR RELIGIOUS 950 most opportune with a view of abrogating them as far as possible. § 2. If, however, rights and privileges in this matter were established by reason of a convention between the Apostolic See and a nation or by reason of a contract made with physical or moral persons, the matter of the cessation of such rights and privileges must be taken up with the interested parties. Deans (N. 30 of the decree, Christus Dominus) 19.-§ 1. Among the closer co-workers of the bishop of a diocese are to be included those priests who exercise a pastoral function of a supraparochial nature; among such are vicars forane who are also called archpriests or deans and among Eastern Christians protopriests. For the exercise of this position there should be appointed priests who are outstanding for their knowledge and their apostolic activity and who, when they are given due faculties by the bishop, can suitably promote and direct common pastoral action in the territory entrusted to them. Accordingly, this office is not affixed to a deter-mined parish. 2. Vicars forane, archpriests, or deans are appointed for a set time to be determined by special law; however, they can be removed at the will of the bishop. In the case of the nomination, transfer, or removal of parish priests in the territory of which the deans are in charge, it is advisable that the bishop of the diocese consult them. Removal, Transfer, and Resignation of Pastors (N. 31 of the decree, Christus Dominus) 20.-§ 1. Without ~rejudice to the present law of religious, the bishop can legitimately remove any pastor from a parish whenever in the opinion of the bishop his ministry, even without any serious fault of his own, is made harmful or at least ineffective because of any of the causes listed in law or for similar reasons; until the revision of the Code the mode of proceeding in this matter is to be that laid down for irremovable pastors (cc. 2157-=61 of the Code of Canon Law), the law of the Eastern churches retaining its force. § 2. If the good of souls or the'need or welfare of the Church. demands it, the bishop can transfer a pastor from his parish in which he is successful to another parish or to any other ecclesiastical office. If, however, the pastor refuses, the bishop, in order that the transfer be validly enacted, should follow in every detail the way of acting noted above. § 3. In order .that the prescriptions of number 31 of the decree, Christus Dominus, can be put into execu- tion, it is requested of all pastors that of their own accord before the completion of their seventy-fifth year they submit their resignation to their own bishop who, hav-ing considered all the circumstances, will decide whether to accept or defer the resignation. The bishop should provide those who resign with suitable sustenance and habitation. Establishment, Suppression, and Change of Parishes (N. 32 of the decree, Christus Dominus) 21.-§ 1. Every effort should be made that there be suitable partitioning or division of parishes in which because of the excessive number of the faithful or the excessive extent of the territory or because of any reason whatsoever apostolic activity can be exercised only with difficulty or in a less than suitable way. Likewise, parishes that are too small should be united into one as far as the matter demands and circumstances allow. § 2. Parishes should no longer be united by full right to chapters of canons. If any are so united, after consul-tation with the chapter and the council of priests they should be separated and a pastor established-~selected either from the capitulars or not--who should possess all the faculties which belong to pastors .according to the prescriptions of law. § 3. By his own authority and after consultation with the council of priests the bishop of a diocese can es-tablish, suppress, and change parishes; however, he must do this in such a way that if there are conventions be-tween the Apostolic See and the civil government or if there are rights involved belonging to physical or moral persons, the matter be suitably adjuste~d with the pre~ ceding subjects by the competent authority. Religious (Nos. 33--5 of the decree, Christus Dominus) 22. The norms set forth here apply to all religious, men and women, of whatever rite, but without prejudice to the rights of the Eastern patriarchs. 23-§ 1. All religious, including .exempt ones, working in places where a rite different from their own is the only one or is so much greater with respect to the num-be of its faithful that in common estimation it is judged. to be the only one, are dependent on the local ordinary or hierarch in those things which involve the external works of the ministry; and they are subject to him ac-cording to the norms of law. § 2. Where, however, there are many local ordinaries or hierarchs, the same religious in discharging their func-tions among the faithful of different rites are bound by the norms which are given by the common consent of these ordinaries and hierarchs. VOLUME 25, 1966 951 Paul, REVIEW FOR RELIGIOUS , 24. Although. the exemption of religious within its own legitima.te confines also applies in mission localities, still, because of the special circumstances of the sacred ministry exercised in those places and according to the' mind of the decree, .dd gentes divinitus," the special stat-utes are to be observed that have been giv.en or approved by the Apostolic See with regard to the relationships be-tween the local ordinary and the religious superior, es-pecially in the case'of; a mission entrusted to a given institute. 25.-§ 1. All religious, including exempt ones, .are bound by the laws, decrees, and ordinances enacted by the local ordinary with regard, to the various works con-cerned with the exercise of the sacred apostolate as well as with pastoral, and social action pr~scribed or recom-mended by the local ordinary. § 2. They are likewise bound ,by the laws, decrees, and ordinances ~nacted by the local ordinary or by the conference of bishops regarding among other things~ the following matters: a) the public"use of all means of social communica-tion according to the norm of numbers 20 and 21 of the decree, Inter miril~ca; ~ . , b) attendance at public spectacles; c) membership or cooperati.on with societies or asso-ciations which the 'local. ordinary or the episcopal con-ference has declared forbidden; d) dccle~iasti~al garb, thqugh there remain in force canofi 596 6f the ~Code of Canon Law and canon 139 of the Code of Canofi Law f6r. the East'.ern Church; the matter of ecdlesiastic.al g~.,rb 'is to include the following regulation: The l'6dal, ordinary or the episcopal confer-ence, in order ~6'~ ~oid'scarid~ilizin'g the faithful, can prohibit, the clergy, both secular and religious, including the exempt,,on~s., from publi,cly wearing lay garb. ¯ 26. Furthermore, the sarape ~r$1igio~us are bound by the laws and decrees' efia~teff by the local ordinary with re-gard to the public exercise 6f -~orship. They "are bound to this in their 6wn churches" ~nd in their public as well as their semipublic oratories if the faithful ordinarily attend them, without prejud.ic~, however,, to the rite iegitimately used f~r theirs.,, own c.ommunity only and account bei.ng taken of ~the o'rdo for the choral Divine Office and for the. sacred functions pertaining to the spe-cial purpose ~f"the institute. 27.-§.1. The epis.copal .conference of each nat.ion, having consulted the religious superiors involved in the matter, can determine norms with regard to the soliciting Of donations;, the~ norms must be observed by all reli-gious, not excluding those who by reason of their insti-. tute are called and are mendicants, without prejudice, however, to their right to beg. § 2. Likewise, religious should not begin the collec-tion of funds by means of a public ,subscription without the consent of the ordinaries of the places in which the funds are collected. ~ 28. The proper or special ~vorks of ~ach institute are those which with the approval of the Apostolic See have been undertaken from its foundation or on account of venerable traditions and which accordingly have been defined and regulated by the constitutions and other proper laws of the institu.t_e. These works, should be zealously fostered by' re!igious, special account being made of the spiritual necessities of the dioceses and fra-ternal concord being maintained with the diocesan clergy and with other institutes engaged in similar works. 29.-§ 1. The.proper or special works exercised in the institute's houses, even those that are rented, are de-pendent on the superiors of the institute who should direct and regulate them according to the constitu-tions. Nevertheless, works of this kind are also subject to the jurisdiction of the local ordinary according to the norm of law. § 2. However, works, ' even though proper and special to the institute, which are entrusted to it by the local ordinary are subject to the ordinary's authority and direction, there being retained, however, the right of religious superiors to watch over the life of their mem-bers as well as to watch over, together with the local ordinary, the execution of the functions entrusted to them. 30.- § 1. ~)ther matters of law being observed, a writ-ten agreement should be made between the local ordi-nary and the competent superior in the case of,the com-mitting of a work of" the apostolate to an institute by the local ordinary. This agreement among other things should clearly define details concerning the work to be done, the members to be .devoted to it, and its financial aspects. § 2. For these works genuinely fitted religious should be selected by their proper ,religious superior after mu-tual consultation with the local ordinary; and if it is a question of an ecclesiastical office to be conferred on a member, the religious should be nbminated by the local ordinary himself, with the presentatibn or at least the assent' of his proper superior and for a period of time determined by mutual consent. 31. Even when'a task is to' be entrusted to a given religious by the "local ordinary or by the episcopal con-ference, this should he"done with the consent of his superior and through a written agreement. ÷ ÷ ÷ Implementation oJ Vatican H VOLUME 25, 1966 953 Paul VI REVIEW FOR RELIGIOUS 954 32. For a serious reaSon any religious can be removed from the work entrusted to him both at the wish of the commissioning authdrity after the religious superior has been advised arid at the wish of the superior after the one commissioning ~has been advised. In this matter both have parity in law and the consent of the other is not required; neither one is bound to disclose, and much less to prove, t6 the other the reason for his decision, without prejudice, however, to non-suspensive appeal to the Apostolic See. 33.-§ 1. The local ordinary by his own authority and with the consent of the competent religious superior can entrust a parish to a religious institt~te even by erecting it in a religious church of the institute. This commis-sioning of a parish can be done permanently or' for a def-inite period of time; in either case it should be done by m~ans of a written agreement between the ordinary and the comp'etent superior of the institute; in this agreement among other matters there should be expressly and clearly set forth mat'ters pertaining to the work to be done, the persons to be assigned it, and to the finances involved. § 2. With the permission of the proper superior the local ordinary can constitute a religious as pastor of a parish not entrusted ~to the inStitute; in this case a spe-cially adapted agreement should be made with the com-petent superior of the ~nstltute. 34. - § 1. A religious house, whether formal or nonfor-mal; pertaining to an exempt institute cannot be sup-pressed without the consent of the Apostolic See and without consultation of the local ordinary. § 2. Religious superiors should not be hasty in seek-ing to suppress for whatever reason a house or a work; for they Should r~member that all religious have the duty to work hard and diligently not only for the build-ing up and increase of the entire Mystical Body of Ch'rigt but also for the welfare of the particular churches. § 3. When, however, suppression Of a house or work is asked for by superio?s, especially when the reason is lack of persons, the local ordinary should consider the peti-tion in a benignant way. 35. Even.when established by the Apostolic See, asso-ciations 'of the faithful which are under the leadership an~ direction of a religiou.s institute are under the juris-diction and vigilance of the local ordinary who has the right and duty of visiting them according to the norms of the sacred canons. If they are engaged in the external works of the apostolate or in .the promotion .of divine worship, they must observe the prescriptions made in these matters b9 the local ordinary or the episcopal conference. 36.-§ 1. The apostolic zeal of the members of the in-stitutes of perfection who do not profess a purely con-templative life should not be limited to works proper to each institute or to others that are occasionally as-sumed in such a way that local ordinaries, having con-sidered the special characteristics of each institute and with the consent of the competent religious superior, can-not call on not only priest religious but also on all men and women members to assist in the various ministries of the dioceses or regions because of the needs of souls and lack of clergy. § 2. If in the judgment of the local ordinary the help of religious is thought necessary or highly useful [or ex-ercising the multiple work of the apostolate and for fos-tering undertakings of a pastoral nature in secular par-ishes or in diocesan associations, religious superiors should as far as they can furnish the desired help when the same ordinary asks for it. 37. In all churches as well as in all public or semi-public oratories belonging to religious which as a matter of fact and habitually are open to the faithful, the local ordinary can order that episc6pal documents be publicly read and catechetical instructions be given and that spe-cial offerings be collected for specified parochial, dioc-esan, national, or universal purposes, all of which offer-ings are to be carefully sent to the episcopal curia. 38. If the faithful ord!narily attend them, the local ordinary has the right of visiting the churches and ora-tories, even semipublic ones, of religious, including the exempt ones, in order to assure the observance of the gen-eral laws and of the episcopal decrees with regard to di-. vine worship. If it happens that abuse is noted in this area and if warnings given the religious superior have been without effect, he himself can take care of the mat-ter by his own authority. 39. - § 1. In accord with the norm of number 35, 4, of the decree, Christus Dorninus, the general ordering of the. Catholic schools of religious institutes, their right of directing them being safeguarded as well as the norms given in the decree, number 35, 5, concerning the previ-ous mutual consultations between bishops and religious superiors, involves the overall distribution of all Catholic schools in the diocese, their, intercooperation, and their supervision to see to it that they are no less suitable than other schools for the achievement of their c~fltural and social purposes. § 2. With the exception of purely internal schools open exclusively to members of an institute, the schools, colleges, oratories, recreation centers, homes, orphanages of religious institutes as well as other similar institutions of theirs for works of religion or of charity, whether ÷ ÷ ÷ Implementation Vatican I1 VOLUME 25, 1966 " "" 955 spiritual or temporal, can be visited by the local ordinary either personally or through another in accord with the norm of the sacred canons." 40. The norms for the inclusion of religious in dioce-san works and ministries to be exercised under the direc-tion of the bishop should also be applied, suitable adapta-tions being made, to other works and ministries which exceed diocesan boundaries. + ÷ + Paul VI REVIEW FOR RELIGIOUS 956 Episcopal Conferences (N. 38 of the decree, Christus Dominus) 41. - § 1. The bishops of countries or territories in which an episcopal conference is not yet had should act promptly to establish one in accord with the norm of the decree, Christus Dominus; and they should frame statutes for it and send them to the Apostolic See for examination. § 2. Already established episcopal conferences must draw up their own statutes according to the prescrip-tions of the Council; or, if they already have a set of statutes, they should revise them in accord with the mind of the same Council and submit them for examination to the Apostolic See. § 3. Bishops of countries in which it is difficult to es-tablish a conference, after consultation with the Apostolic See, should join that conference which best fits the needs of the apostolate of their own nation. § 4. Episcopal conferences 6f many nations, that is, international ones, can be established only with the ap-proval of the Holy See whose right it is to establish special norms. Moreover, whenever any projects or plans of an international nature are undertaken, the Holy See should be advised about them beforehand. § 5. Relationships between episcopal conferences, es-pecially those of neighboring countries, can be main-tained in an opportune and suitable way by the secre-tariats of the conferences. The secretariats can among other matters be concerned with the following activities: a) to communicate the principal ways of proceeding especially in pastoral matters and activity; b) to send written reports giving the decisions of the conference or to send the proceedings or documents which are issued by the common agreement of the bishops; c) to point out various undertakings of the apostolate that have been proposed or recommended by the epis-copal conference and that may be useful in similar cases; d) to propose serious matters which in modern times and in particular circumstances seem to be of the greatest importance; e) to indicate dangers or errors in the country that may creep into other nations, making this indication so that suitable and opportune means can be taken to prevent, remove, or limit them; and to do other similar things. Boundaries of Ecclesiastical Provinces or Regions (Nos. 39-41 of the decree, Christus Dominus) 42. The conferences of bishops should attentively study whether the better achievement of the welfare of souls a) requires a more suitable determination of the boundaries of ecclesiastical provinces or b) indicates the establish-ment of ecclesiastical regions. If the answer to these points is affirmative, the conferences should send to the Holy See the ways by which needed revisions of the boundaries of ecclesiastical provinces and the needed establishment of regions are to be enacted in law. More-over, they should indicate to the Holy See the ways in which those dioceses in the territory should be aggregated which up to now have been immediately subject to the Holy See. Pastoral Directories (N. 44 of the decree, Christus Domi-nu$) 43. With regard to pastoral directories, patriarchal synods and episcopal conferences are asked to be prompt in studying the general and special questions to be treated in the directories and to communicate their advice and desires as soon as possible to the Apostolic See. II NORMS FOR THE DECREE ON RELIGIOUS LIFE In order that the effects of the Council may be care-fully brought to maturity, religious institutes should first of all promote a newness of spirit and then in a prudent but inventive way see to the suitable renewal of life and discipline by carefully studying the dogmatic constitu-tion, Lumen gentium (Chapters 5 and 6) as well as the decree, Perfectae caritatis, and by putting into effect the teaching and norms of the Council. The following norms, which apply and give insistence to the decree, Perfectae caritatis, hold with suitable adaptation for all religious, Latin as well as Eastern; they describe a way of proceeding and lay down certain pre-scriptions. PART I THE WAY TO PROMOTE A SUITABLE RENEWAL OF RELIGIOUS LIFE I. Those Who Should Promote a Suitable Renewal 1. The principal role in the renewal and adaptation of religious life pertains to tbe institutes themselves; they + ÷ ÷ Im~lementation o] Vatican 11 VOLUME 25, 1966 957 ÷ ÷ ÷ Paul REVIEW FOR RELIGIOUS 958 will achieve this especially through general chapters or, in the case of the Eastern Churches, through synax~es. The work of the chapters will be achieved no~t only by passing laws but even more so by promoting ~piritual and apostolic vitality. 2. The cooperation of all superiors and members is necessary, to renew religious life in themselves, to prepare the spirit of the chapters, to complete their work, and to faithfully observe the laws and norms enacted by the chapters. ~ 3. In order to promote a fitting renewal in each in-stitute, within two or at most three years there should meet a specia! general chapter, ordinary or extraordinary. If the chapter itself so decides by a secret vote, the chapter can be divided into two parts separated in time by an interval of generally not more than a,.year. 4. In: preparing for this chapter the general council should make suitable provision for extensive and free consultation of the members and it should put the re-stilts of this consultation into a usable form in order that the work of the chapter may be helped and orientated. This can be done, for example, by consulting conventual and proVincial~ chapters, by establishing comniissions, by issuing questionfiaires, and so forth. ~ 5. In the case of stauropegiac monasteries [Eastern monasteries with' a special type of exemption] it will be the duty of the patriarch to enact norms for achieving this consultation. 6. This general Tchapter has the right to change for experimental purposes .given noinns of the constitutions or, in the case of the Eastern churches, of the typica pro-vided that the purpose, nature, and characteristics of the institute are retained.,. Experimentations in things agaihst the general law, a matter t6 be done with prudence, will be gladly permitted by the Holy See as opportunity war-rants. These experimentations can be extended until the next ordinary general chapter which will itself have the power to again extend .them but not beyond the immediately following chapter. 7. The general council will enjoy the same power in the time period between these chapters according to con-ditions to be determined by them; in the case of the East-ern churches, this power will be had in independent monasteries by the hegoumenos with the lesser synaxis. 8. Definitive approbation of the constitutions is re-served to the competent authority. 9. With regard to the revision of the constitutions of nuns, each monastery after the fashion of a chapter or also the nuns individually should express their opinions which, in order that the unity of the religious family may be fostered according to its own characteristics, should be collected by the supreme authority of the order if there is one and otherwise by a delegate of the Holy See or, in the case of Eastern religious, by the patriarch or the local hierarch. Opinions and advice can also be ob-tained from consessions of federations or from other legitimately convoked meetings. 10. If in monasteries of nuns certain experimentations for a time with regard to observances should be judged opportune, they can be permitted by the general superiors or by delegates of the Holy See and, among the Eastern churches, by the patriarch or the local hierarch. Neverthe-less, account should be taken of the mentality and atti-tudes of cloistered persons who have need for stability and security. 11. It will be the duty of the authorities mentioned above to see to it that the text of the constitutions is re-vised with the advice and help of the monasteries them-selves and that they are submitted for the approval of the Holy See or the competent hierarchy. 1I. Revision of Constitutions and Typica 12. The general laws of each institute (whether called constitutions, typica, rules, or. any other name) should include the following elements: a) gospel and theological principles concerning the religious life and its union with the Church as well as pertinent and specific declarations in which "are recog-nized and preserved the spirit and characteristic aims of the founders as well as the sound traditions- all of which constitute the heritage of each institute" (n. 2, b) of the decree, Per[ectae caritatis); b) the juridical norms necessary for clearly defining the characteristics, purposes, and means of the institute; these norms should not be overmultiplied but should al-ways be expressed in an adequate way. 13, The union of both these elements--the spiritual, namely, and the juridical--is necessary in order that the principal documents of the institutes may have a stable foundation and that a genuine spirit and a vitalizing norm pervade them; hence care should be taken to avoid composing a text that is only juridical or merely exhorta-tory. 14. From the fundamental document of institutes there should be excluded those matters that are already obsolete or changeable according to the customs of a given age or reflect merely local customs. Those norms which reflect the present age, the physical and psychic, status of the, members, and ,the special char-acteristics of today should be placed in secondary docu- 4- 4- Implementation o/ Vatican I! VOLUME 25, 1966 959 Paul REVIEWFOR RELIGIOUS 96O ments which are called "directgries," custom books, or some other such title. " IlL Criteria of(SuitableRenewal 15. The norms and the spirit to which a suitable re-newal should correspond '~hould be derived not,only from the decree, Perfectae caritatis, but .also from the other documents of the Second Vatican' Council, especially from Chapters" 5 and 6 of the ,dogmatic constitution, Lumen gentium. 16. Institutes should see to it that the principles es-tablished in number 2 of the decree, Perfectae caritatis, generally inform the renewal of their Own religious life; therefore: - , § 1. The sLudy and meditation of Scripture should be deeply fostered in all the members from the novitiate on. Likewise, care should be taken that all ,the members ~hare by' fitting means in the mystery and life: of .the Church. § 2. The doctrine of religious life in all its various aspects (theological, historical, canonical, and so forth) should be investigated 'and explained. § 3. In order to secure the good of the Church, in-stitutes should strive for a full. knowledge of their origi-nM spirit so that, this spirit having been faithfully pre-served in the adaptations that are decided on, religious life may be purified 6f alien elements~and freed from ob-solete matters. , ~ ~ 17. Those things are~ to be regarded, as obsolete which do not constitute the nature and purpose of the institute and, having lost'their significance and relevance; no longer truly help religious, life, account,~however, being taken of the witness which the religious state should pro-vide according to its own function., ' , . '~ 18. The way ~of governing should be such that "~hap-ters and councils., each in their,:own ,way should ex-press the shared responsibility of all thd members for the welfare of the entire community" (n. 14 iof the decree, Per[ectae caritatis);,,this will be principally,achieved if tlie members have a truly effective part in. the selection of the'membership bf-chapters and councils. Similarly, the way of governing should be such that 'in~ accor~d.with the demands of modern times~ the exercise of authority is made more efficacious and more unencumbered. Hence superiors of ever.y level should be given adequate powers so that useless or overly freqiaent recourse to!higher au-thorities is not multiplied. 19. Moreover; a suitable renewal cannot be made once and for all but must be fostered in a continuous way by the help of the fervor of the members and by the solici-tude ~of chapters and superiors. PART II MATrER$ FOR ADAPTATION AND RENEWAL I. The Divine O~ice o]'Brothers and Sisters (N. 3 of the decree, Perfe~ctge caritatis) 20. Although religious who recite a 'duly approved Little Office are engaged in the public prayer of the Church (see the 'consfitution, 'Sacrosanctum Concilium, n. 98)., still it is highly recommended to institutes that in place of a Little Office 'they recite either in ~part or in whole the Divine Office so that they may take more in-umate part in the liturgical life of the Church. However, Eastern'members should recite the doxologies, and the divine praises in accord with their own typica and cus-toms. II. Mental Prayer (N. 6 of the decree, Perfdctae caritatis) 21.'In order that reli~gious may participate more inti-mately a.nd fruitfully in the sacred mystery of the Eucha-rist and that their life be nourished riaore abundantly, greater place should be given to mental prayer in prefer-ence to a multiplicity of vocal prayers, there being main-tained,, however, the exercises of devotion commonly re-ceived in the Chui~ch and du~ care being taken that the members are diligently instructed in the conduct of"~he spiritual life. ' III. Mortification (Nos. 5 and 12 of the decree, Per]ectae caritatis) 22. Religious more than the rest of the f~iitfiful should be devoted to works of penance and mortification. How-ever," the ,special penitential observances~ of institutes .should, as far as there is need, be r~evised so that, du9 con-sideration having been given to the traditions of the East .or the West and to modern conditions, the .members can actually put them into practice together with new forms taken from today's mode of living. IV. Poverty (N. 13 of the decree, Per]ectae caritatis) 23. Institutes, especially through their general chap-ters, should diligently and concretely promote the spirit and practice of poverty in accord with the mind of num-ber 13 of the decree, Per[ectae caritatis; in accord with their distinctive nature they should also seek and insist on new forms of poverty which will make the exercise and witness of poverty more efficacious for the present time. 24. Institutes of simple vows should themselves decide in their gdneral chapter whether there should be intro-duced into the constitutions a renunciation of patrimony + + ÷ Implementation 'Vatican II VOLUME 25, 1966 961 already acquired or to be acquired and, if it is decided to do so, whether it should be obligatory or voluntary and when it should be done, that is, whether before perpetual profession or after some years. Paul VI REVIEW FOR RELIGIOUS 96~ .V. Common Life (N. 15 of the decree, Perfectae caritatis) 25. In institutes devoted to works of the apostolate .common life, since it is of great importance if the mem-bers as a family united in Christ are to reactualize their brotherly fellowship, should be promoted by every means in a way that is fitted to the vocation of the institnte. 26, In institutes of this kind the daily order can often not be ~the same in all the houses nor at times in the same house for. all its.members. However, it should also be so arranged that the religious besides the time given to spiritual matters and to work may have some time for themselves and caw enjoy suitable recreation. 27. General chapters and synaxes should investigate ways in which those members who are called lay brothers, cooperators, or some other name can gradually obtain active voice in specific acts of the community and in elections as well.as passive voice with regard to certain positions; in this way they will become more closely .joined to the life and works of the community, and priests .will be able,to devote themselves with more freedom to the ministries. 28. In monasteries which have come to the decision of ¯ having,'Only one class of nuns, choir obligations should be specified in the constitutions, consideration being .giye.n to the diversity of persons which the distinction of works and special vocations requires. 29. Sisters devoted to the exte~'nal service of monas-teries, called oblates or some other name, should be gov-erned by special statutes in which consideration should be given to their vocation which is not purely contempla-tive and to the exigencies of the vocation of the nuns in ufiion with whom they live even though they are not nuns. The superioress of the monastery has a serious'respon-sibility to,take solicitor's care of them, to provide them .w.ith a suitable religious formation, to treat them with a g~nuine spirit of love, and to foster their bond of fellow-ship with the community of nuns. VI. The Cloister of Nuns (N. 16 of the decree, Perlectae caritatis) 30. The papal cloister of monasteries is to be consid-ered as an ascetical institution which is specially linked to their'distinctive vocation since it is a sign, defense, and special form of their withdrawal from the world. Nuns of the Eastern rites should observe their own kind of cloister in the same spirit. 31. This cloister is to be adapted in such a way that material separation from the' outside is always retained. However, each family according to its own spirit can de-termine and specify in the constitutions particular norms for this material separation. 32. Minor cloister is abrogated. Nuns, therefore, who by their institute are devoted to external works should define this cloister in their constitutions. But nuns who, t~hough contemplat.ive by reason of their institute, have nevertheless under'taken external works, should, after a sufficient amount of tJ.me granted them for deliberation, either give UP their external works and retain papal cloister or retain the works and define their own cloister in the constitutions, their status as nuns bein~ retained. ' VII. The Training of,Religious (N. 18 of the decree, Perfectae caritatis) 33. The training of members from the novitiate on should not be conducted in the. same way in all institutes, but rather consideration should be given to the distinc-tive nature of each institute. In revising and adapting training, an adequate and prudent place should be given to experience. . 34. The matters set down in the decree, Optata.m totius (on the training of priests), should be suitably, adapted in accord with the nature of each insti.tute.and faith-fully observed in the way of training religious clerics. ¯ 35. Further training to be given after the novitiate, in a way. suited to the individual institute is necessary for all members even those of the contemplativ, e life, for brothers in lay institutes, and for sisters in institutes de-voted to apostolic works. This training; already in. exist-ence in many institutes under the name of juniorate, scholasticate, or some other title, should in general ex-tend for the entire period of; temporary vows. 36. This training should be given in suitable houses; and, lest it be merely thebretical, it should be comple-mented by an apprenticelike exercise of the works and functions that are in accord with the characteristics and circumstances of each institute so that the ones being trained may be gradually introduced to the life which they will live thereafter. 37. Without prejudice to the characteristic formation in each institute, when individual institutes cannot suffi-ciently provide academic or technical training, this can be supplied by a fraternal collaboration of a number of them. This can take different forms and ways: common lectures or courses, the lending of teachers, even the con-solidation of teachers and equipment in a common Implementation Vatican II VOLUME 25, "1966 963 school to be attended by members of a number of insti-tutes. Institutes which are provided with the necessary means should willingly give help to others. 38. After adequate experimentation, it will be the duty of each institute to draw up its own adapted norms for the training of members. VIII. The Union and. Suppression of Institutes (Nos. 21-2 of the decree, Perfectae caritatis) 39. The promotion of union of any kind among in-stitutes presupposes an adequate spiritual, psychological, and juridical preparation in accord with the mind of Perfectae caritatis. To achieve this it will often be advan-tageous for institutes to be helped by an adviser approved by the competent authority. 40. In the cases and circumstances just mentioned, the good of the Church is to be looked for, due consideration, however, being given to the special nature of each in-stitute and to the freedom of individual members. 41. After all circumstances have been considered, the following when found together should retain a specie/1 place among the criteria which can contribute to form-ing the judgment to suppress an institute or a monas-tery: a small number of religious relative to the years of existence; lack of candidates over a number of years; ad-vanced age of the greater part of the members. If sup-pression is decided on, provision should be made that the suppressed institution be joined "if it be possible, to an-other, more vigorous institute or monastery which is not very different in purpose and spirit" (n. 21 of the decree, Perfectae caritatis). Each religious, however, should be previously consulted; and everything should be done in charity. Paul Vl REVIEW FOR RELIGIOUS 964 IX. Conferences and Unions of Majqr Superiors and Superioresses (N. 23 of the decree, Perfectae caritatis) 42. Care should be taken that the union of superiors general and the union of superioresses general be able to be heard and consulted by means of a commission estab-lished with the Sacred Congregation of Religious. 43. It is of the greatest importance that the national conferences or unions of major superiors and of major superioresses should confidently and respectfully cooper-ate with the episcopal conferences (see n. 35, 5 of the decree, Christus Dominus; n. 33 of the decree, Ad gentes divinitus). Hence it is hoped that matters pertaining to both sides will be treated in mixed commissions composed of bishops and major superiors or superioresses. CONCLUSION 44. These norms, which apply to religious of the en-tire Church, leave intact the general laws of the Church, whether of the Latin Church or of the Eastern Churches, as well as the specific laws of religious institutes unless these norms change them explicitly or implicitly. III NORMS FOR IMPLEMENTING THE DECREE ON MISSIONARY ACTIVITY Vatican Council II's decree, ,4d genres divinitus (on the missionary activity of the Church), should be es-teemed by the entire Church and be faithfully observed by everyone so that the entire People of God should be-come genuinely missionary and conscious of its mission-ary obligation; local ordinaries should see to it that the decree comes to the knowledge of all the faithful: there should be clergy conferences and sermons to the people to explain and emphasize the common obligation of all with regard to missionary activity. In order to make the application of the decree easier and more faithful, the following enactments are given: 1. The theology of missions should be included in the theological doctrine that is to be taught and progressively deepened; this is to be done in such a way that the mis-sionary nature of the Church is clearly visible. More-over, the ways of the Lord in His preparation for the gospel and the possibility of salvation for those not evangelized should be considered; and emphasis must be given to the necessity of evangelization and of incorpora-tion into the Church (Chapter 1 of the decree, Ad gentes divinitus). All these matters should be kept in view when studies in seminaries and universities are newly organized and duly ordered (n. 39). 2. Episcopal conferences are invited to propose to the Holy See as soon as possible general questions abont the missions which can be considered in the coming meeting of the synod of bishops (n. 29). 3. To increase the missionary spirit in the Christian people, prayers and daily sacrifices should be fostered in such a way that the annual Mission Day shonld appear as a spontaneous indication of that spirit (n. 36). Bishops and episcopal conferences should compose petitions for the missions to be inserted into the Prayer of the Faithful at Mass. 4. In each diocese a priest should be designated for the effective promotion of missionary undertakings, and he should also be a member of the pastoral council of the diocese (n. 38). ÷ ÷ ÷ Implementation o! Vatican 1I VOLUME 25, 1966 965 + ÷ ÷ Paul REVIEW FOR RELIGIOUS 966 5. To promote the missionary spirit students in semi-naries and young people of Catholic associations should be encouraged to have contacts with seminary students and similar associations in the missions so that a mutual understanding may foster in the Christian people a mis-sionary and ecclesial consciousness (n. 38). 6. Being aware of the urgency of the evangelization of the world, bishops should promote missionary voca-tions among their clerics and young people; and to in-stitutes engaged in 'missionary work they should furnish the means and opportunities by which they may make the needs of the missions known in the diocese and. may arouse vocations (n. 38). In arousing vocations for the missions care should be taken to set forth the mission of the Church to all peoples and the ways in which various types (institutes, priests, religious, and lay persons of both sexes) try_ to achieve this mission. Chiefly, however, .the special missionary vocation "for life" (nos. 23, 24) should be extolled and illustrated by examples. 7. The Pontifical Missionary Works should be pro-moted in all dioceses; and their statutes, especially those with regard.to the transmission of assistance~ should be duly obser.ved (n. 38): 8. Since.the .offerings given to the missions by the faithful of their own accord are not nearly sufficient, it is recommended that as soon as possible there .be enacted a set contribution, proportioned to the revenues of each, which both the diocese and the parishes and other group-ings of the diocese should pay each year and which should be distributed by the Holy See, all other obligations of the faithful remaining (n. 38). 9. Episcopal conferences should have an episcopal' com-mission for the missions whose, work it will be to foster among the dioceses missionary activity and consciousness and an abiding attitude of cooperation, to be .in contact with other episcopal conferences, and to, investigate ways in which as far as possible equitable arrangements of missionary help may be safeguarded (n. 38). 10. Because missionary institutes remain very neces-sary, all should acknowledge that they have had the work of evangelization entrusted to them by ecclesiastical au-thority in order to carry out the missionary dutyof the entire People of God (n. 27). 11. Bishops should also use missionary institutes in order that they might enkindle the faithful with a desire for missionary activity; bishops should also furnish them opportunities, right order being observed, of arousing and fostering in young people vocations to the missions and of asking for contributions (nos. 23, 37, 38). In order, however, that greater unity and effectiven&s be achieved, the bishops should use a national or regional missionary council which will consist of the directors of the Pontifical Works and of the missionary institutes existing in the country or region. 12. Each missionary institute should as soon as possible take care of its own adaptation and renewal especial!y with regard to its methods of evangelization and of Chris-tian initiation (nos. 13, 14) as well as to its way of living in communities (n~ 3 of the decree, Perfectae caritatis). 13. - § 1. It is necessary that for all missions there be only one competent curial, department; namely, the Sacred Congregation for the Propagation of the Faith. Since, however, certain missions for special reasons are still subject temporarily to other curial departments, there should be established in these other departments a missionary section that should have close relations with the Sacred Congregation for the Propagation of the Faith in order that in the organizing and directing of the mis-sions a completely constant and uniform norm can be had (n. 29). § 2. To the Sacred Congregation for the Propagation of the Faith are subject the Pontifical Missionary Works; namely, the Pontifical Work for the Propagation of the Faith, the Work of St. Peter for native clergy; the Union of the Clergy for the Missions, and the Work of the Holy Childhood. 14. The president of the secretariat for fostering the unity of Christians is by reason of his office a member of the Sacred Congregation for the Propagation of the Faith while the secretary of the same secretariat is included among the consultors of the Sacred Congregation for the Propagation of the Faith (n. 29). Similarly, the Sacred Congregation for the Propagation of the Faith should be represented at the secretariat for fostering the unity of Christians. 15. In the direction of the Sacred Congregation for the Propagation of the Faith twenty-four representatives take part with a deliberative vote unless in individual cases the supreme pontiff should decide otherwise; namely, twelve prelates from the missions and four, from other regions, four from superiors of institutes, four from the Pontifical Works; all of these shonld meet twice a year. Members of this board are appointed for five years with almost a fifth part being changed every year. When they have finished one term, they can be appointed for an-other five years. In accord with norms to be sent as soon as possible from the Apostolic See, episcopal conferences, institutes, and the Pontifical ~rorks should propose to the supreme pontiff the names of those from whom the supreme pontiff may select the representatives mentioned above as + .+ + Implementation oS Vatican II VOLUME 25, 1966 .967 Paul REVIEW FOR RELIGIOUS 968 well as the names of those, including persons living on the missions, from,whom consultors can be selected. 16. Representatives of religious institutes on the mis-sions and of regional works for the missions as well as of councils of laymen have a part in the meetings of this congregation with consultive vote (n. 29). 17. After consulting the episcopal conferences and mis-sionary institutes, the Sacred Congregation for the Propa-gation of ,the Faith should delineate .as soon as possible the general principles according to which agreements should be made between local ordinaries and mission in-stitutes with regard to" the regulation of their mutual, re-lationships (n. 32). In making these agreements consideration', should be given both. to the continuance of missionary work andoto the needs of the institutes (n. 32). 18. Because~ it is desirable that episcopal.conferences be joined intooorganic groups along socio-cultural lines, the Sacred Congregation for the Propagation of the Fi~ith (n. 29) should promote such coordinations of episcopal conferences. " Together with the Sacred Congregation for.the Propa-gation of the Faith, the work of these conferences~ will be the following: 1°. To seek ways, including new ones, in which by joint effort- the faithful and the missionary institutes may insert themselves into the peoples and groups among whom they live or to whom they are sent (nos. 10, 11) and :with whom they should conduct a dialogue of salvation. 2°. To establish study groups who should investigate peoples' ways of thinking about the universe, about man, and about man's interior attitude toward God and who should subsume for theological consideration'whatever is good or true. Such theological study should furnish the necessary foundation :for making adaptations, the consideration ~of which should also be a duty of the aforementioned study groups. Among other 'matters these adaptations should be concerned with. methods of ~vangelizing, liturgical forms, religious life, arid ecclesiastical legislation (n. 19). As far as methods of evangelization and of catechesis ~a~e concerned, the Sacred Congregation for the Propaga-tion of the Faith should promote close cooperation with advanced-level pastoral institutes. As far as liturgical forms are concerned, the study groups should send documents and opinions, to the Com-mittee for the Implementation of The Constitution on the Liturgy. ~As far as the religious ~state is concerned (n. 18), care should be taken that external form (exemplified by ex- ternal appearances, clothing, arts, and so forth) not be given more attention than the religious characteristics of peoples which should be assumed or assimilated to evan-gelical perfection. 3°. To promote at determined times meetings of those teaching in seminaries in order, after consultation with the study groups already mentioned, to adapt courses of study and to mutually exchange information so that better attention be directed to today's needs in the matter of priestly training (n. 16). 4°. To examine the best way in which manpower (priests, catechists, institutes, and so forth) can be dis-tributed in the territory and especially the way in which care can be taken of the scarcity of manpower in places that are highly populated. 19. In distributing resources a suitable part should be reserved each year for the formation and sustenance of the local clergy, the missionaries, the catechists, and the study groups mentioned in number 18. Bishops should send reports about these matters to the Sacred Congrega-tion for the Propagation of the Faith (nos. 17, 29). 20. A pastoral council should be duly established; its work will be, in accord with number 27 of the decree, Christus Dominus, "to investigate, appraise, and draw practical conclusions about matters pertaining to pastoral works," to do its share in preparing the diocesan synod, and to take care of the execution of the statutes of the synod (n. 30). 91. On the missions there should be established con-ferences of religious men and unions of religious women in which the major superiors of all institutes of the same nation or region should take part and by which their undertakings may be coordinated (n. 33). 22. According to possibilities and needs scientific in-stitutes should be multiplied; they should cooperate by common consent in order that the work of investigation and specialization be well organized; and duplication of works of the same nature should be avoided in the same region (n. 34). 23. In order that immigrants from mission countries be duly received and assisted by suitable pastoral care on the part of bishops of countries who have long been Christian, cooperation with missionary bishops is neces-sary (n. 38). 24. With regard to lay persons on the missions: § 1. Urgent emphasis should be put on the following: sincere intention of serving, the missions, maturity, suit-able preparation, professional specialization, and a suffi-ciently long time to be spent on the mission. ÷ 4. 4- Implementation 'Vatican 11 § 2. Consociations of lay persons for the missions should be effectively intercoordinated. § 3. The bishop of the mission locality should be so-licitous [or such lay persons. § 4. The social security of such lay persons should be safeguarded (n. 41). ,÷ ÷ Paul Vi REVIEW FOR RELIGIOUS 97~ THOMAS BARROSSE, C.S.C. Religious Community and the Primitive Chul'ch In the opening chapters of the Acts of the Apostles St. Luke describes how the Church began her life. The Spirit came. The Apostles preached. The gospel was believed. The believers were baptized, and the Church had come into existence. At the end of Chapter 2, Luke furnishes a vignette of life in the primitive Christian community. In Chapters 3 and 4 he introduces the threat of persecution and opposition. Then, once more, at the end of Chapter 4, he provides a sketch of life in the earliest Church. These pictures presented in Acts 2 and 4 are somewhat idealized. In Chapters 5 and 6, he will. quite frankly fill the shadows in: the deceit of Ananias and Sapphira and the grumbling of the Diaspora Jewish Christians against their Palestinian fellow believers. But he wishes first to present the life of the primitive community in its best light so that the memory of the earliest Apostolic Chureh can haunt his Christian readers down through thd years as a model they will want to emulate. ~ The casual, or even the careful, present-day reader of the Gospels of Mark and Luke might form for himself a rather individualistic conception of the ideal Christian: a person who believes (for "he who believes and is baptized will be saved"--Mk 16:16), who loves (for to the questioia, "What must I do to possess eternal life?" thd answer' is, "You must love the Lord your God. and your neighbor --Lk 10:25-7), who is completely detached (for "he who does not renounce all that he possesses cannot be my dis-ciple"-- Lk 14:33), who remains faithful through tribula-tion (for "he who perseveres to the end will be saved"m Mk 13:13). This conception is false, of course, and the Book of Acts, which shows how what the Lord Jesus pre-pared by His ministry and effected by His sufferings and Thomas Barrosse, C.S.C., is on the staff of the general-ate of the Congre-gation of the Holy Cross; Via Aurelia Antica, 391; Rome, Italy. VOLUME 25, 1"966 " ÷ + ÷ Tho~mas Barrosse, REVIEW FOR RELIGIOUS glory actually came to be, makes it very clear that the work of Christ was the creation of a communily of faith, of love, and of hope in the midst of tribulations. Here is the picture Luke paints in Chapter 2 (vv. 41-5): "Those who received [Peter's] word [with faith] were bap-tized"-- a community constituted by faith and baptism. "They were persevering in the teaching of the Apostles" --a community that maintained itself in existence by nourishing its faith. But also a community of love--for "they were persevering., in the common life--hoin6n[a --[which manifested itself in] the breaking of the bread [--the common, eucharistic meal--] and the [common] prayers" but which manifested itself too in their sharing of material goods since "the believers., considered all things common and were selling their property and be-longings and dividing up the proceeds among all accord-ing as anyone had need." Their love was not restricted to the group: they were an open community since "they were persevering daily in the temple., and enjoying favor with all the people." This same picture recurs in Chapter 4 (vv. 32-5): "The whole multitude of believers were one heart and one soul, and no one said any of his belongings were his own, but all things were common for them . " The shadow of the cross, which already falls across the community in Chapter 4 when Peter and John are ar-rested and threatened, gradually crystallizes into a princi-ple of life. It is finally formulated in 14:22 when Paul points out that only "through many tribulations must we come into the kingdom of God." Let us see how much the thought of this ideal Christian community depicted by Luke in Acts influenced the origins of religious life. Students of Christian monasticism (a way of life that would diversify and proliferate into the many forms of religious life which we know today) usually find its be-ginnings in fourth century Christian Egypt. Before that time there existed in the Church both celibates (especially virgins and widows) and "ascetics" (literally, "exercisers" or "practicers"). The celibates felt that it was given to them to forego married life for the sake of the kingdom of heaven (Mr 19:11 f.) or that they had the gift of re-maining unmarried to give undivided attention to the Lord (1 Cot 7:7 and 32-5). The ascetics applied certain New Testament passages--like Jesus' advice to the rich young man to sell all his belongings if he wanted to be perfect (Mr 19:21)--quite literally to themselves in their attempts to live a full Christian life. But the Christian ideal--or the ideal Christian--was the martyr. The martyr was the believer who by his total self-re-nunciation showed his perfect love--and even the celi- bates and ascetics hoped and prayed for the great favor of undergoing martyrdomA Clement of Alexandria in the third century could echo Ignatius of Antioch and Polycarp of Smyrna in the second in saying: "We call martyrdom perfection (telei6sis) not because the man has reached the end (telos) of his life, as others do, but be-cause he has displayed the perfect (tdleios) work of love." e For this reason, it was the martyr who was considered the Christian most resembling Christ and the Apostles. "The Lord," says Clement of Alexandria again, "was the first to drink the cup . In imitation of him, the Apostles as. perfect men suffered for the churches which they founded." 3 Even before, but especially after, the age of martyrs ended, the Church fathers tried to show that other ideal Christians could be found. They pointed out how espe-cially the celibates and the ascetics were, like the martyrs, "athletes" or "soldiers" of Christ who showed their per-fect faith and love by their perfect self-renunciation. If martyrdom might be called a second baptism, so might profession of the celibate or ascetical life.4 In fourth century Egypt St. Anthony turned the private initiative of scattered ascetics into an organized mass movement. Undertaking the life of an ascetic, he learned this virtuous and prayerful way of life from other Christians who lived it more or less in retirement. He came to appreciate from them how he might more literally put the various suggestions and injunctions of the New Testament into practice in his own life. Then after twenty years of solitude and struggle for mastery over himself, he became, at their request, the teacher of large numbers who were stirred by his example. His contemporary and acquaintance, St. Athanasius, in Chap-ter 1 of his Li~e o~ Anthony describes how the Lord "gave Anthony grace in speech so that., he induced many to choose the solitary life." The biographer con-tinues: "From that time there have been monasteries [that is, hermitages] even in the mountains, and the desert was made a city by monks . " ~ Anthony's dis-course on the ascetic life in Chapters 16 to ~ of this work has even been called the first rule of life for monks. x See St. Athanasius, Life of Anthony, Chapters 46 and ~t7, in Early Christian Biographies, trans. Sister Mary Emily Keenan (New York: Fathers of the Church, 1952), pp. 177-8. a Stromata 4, 4 (translated and commented by E. Malone, The Monk and the Martyr [Washingtou: Catholic University, 1950], p. 5). Religious ~ Stromata 4, 9 (translated [and here slightly adapted] in E. Ma- Community lone, The Monk and the Martyr, p. 6). * Malot~e, The Monk and the Martyr, Chapters Three to Six. ~Athanasius, Life o[ Anthony, in Keenan, Early Christian Biog-raphies, p. 149. VOLUME 25, 1966 973 ÷ ÷ Thomas Barrosse, C,.S.C. REVIEW FOR RELIGIOUS 97,1 At times these "monks" (that is, "solitaries") lived two or more together.~ But their association remained limited and voluntary. They were basically hermits (that is, "des-ert"- dwellers) or anchorites (that is, people in "retire-ment"). This sort of life in modified form has continued on in the Church to the present day--in the West among the Carthusians and the Camaldolese, for example, and in communities of semi-solitaries in the East. It won the ad-miration of the' western European writers of the patristic age, and many of them looked upon it as a higher life than the one to which we now turn. While Anthony lived in northern Egypt, another as-cetic, Pachomius, was organizing the ascetical life on another pattern to the south. After some training in the life under another, older man, he began to gather dis-ciples and train them. He organized them into a com-munity-- koin6nla--the very word that Luke uses in Acts 2:42 to describe the "common life" of the primitive Church. He composed a detailed rule for these cenobites (that is, men with a "common life"). Theodore, close disciple and successor of Pachomius, presents it as a "model for whoever desires to bring souls together ac-cording to God in order that they may become perfect." 7 We must not think of it merely as a practical measure to train fervent individuals. If we read on in Pachomius' life, we find that he worked gradually to dispose his disciples "to bind themselves to one another in perfect community after the manner of what stands written in Acts of the believers: 'They were a single heart and a single soul, and all goods belonged to them in common; there was no one who said of what belonged to him, "It is mine.' . s In addition, they referred to one another as "brothers," the term the Book of Acts and the New Testament epistles use to designate the relationship of early Christians to one another. One of his early lives even describes a visit of Pachomius' disciples to Anthony after their master's death, in which the latter declares "that he gathered souls around him in order to offer them pure to the Lord is a fact which shows that he is su-perior to us and that the way he followed is the Apostle's way, that is, the koin6nia" 9 When Pachomius~ disciples press Anthony with the question: "If the common life . is the higher way of the Apostles, then why did you not live in community.?" the anchorite answers that elbid., Chapters 11 and 91, in Keenan, Early Christian Biogra-phies, pp. 145 and 213. * L. Lefort (ed.), Les vies coptes de saint Pachdme (Louvain: Mu-s~ on, 1943), pp. 60-1. s Ibid., p. 276. 0 Ibid., pp. 3 and 65. he had no choice when he became a monk: there were no communities to join.1° This idea that the common life was, in its original inspiration, an attempt to create an ideal Christian com-munity on the pattern of the primitive Church of Acts 2 and 4 recurs frequently and emphatically in the teach-ing of Pachomius' successors. Theodore, for example, says: "It is by a favor of God. that the holy koin6nla ap-peared on earth., by which he made the Apostolic life known to men desirous of modeling themselves after the Apostles . ,, n The idea is found decades later even among the anchorites of the north. When John Cassian, who clearly regarded the eremitical life as superior to the cenobitic, visited the monks of northern Egypt, them-selves anchorites, he learned their conviction that the cenobitic way of life was the Apostles' own foundation! He cites one of the anchorites he interviewed: The system of Cenobites took its rise in the days of the preaching of the Apostles. For such was all that multitude of believers in Jerusalem which is thus described in the Acts of the Apostles--[he then cites Acts 4:32-5 and 2:45]. The whole Church, I say, was then such as now are those few who can be found with difficulty in coenobia. But when at the death of the Apostles the multitude of believers began to wax cold . those who still maintained the fervour of the apostles, mindful of that former perfection, left their cities and intercourse with those who thought that carelessness and a laxer life was per-missible to themselves and the Church of God, and began to live in rural and more seqnestered spots, and there, in private and on their own account, to practise those things wlfich they had learnt to h~ve been ordered by the apostles throughout the whole body of the Church in general . He goes on to explain how they are called "monks" (that is, "solitaries") because of their retirement and "cenobites" because of their community life. He con-cludes: That then alone was the earliest kind of monks, which is first not only in time but also in grace, and which continued un-broken for a very long period up to the time of Abbot Paul and Anthony; and even to this day we see its traces remaining in strict coenobia. The anchorites, he says, began only with Paul the Hermit and Anthony, who were the "flowers and fruit" of the common life.~2 The monastic life, especially in its Antonian form, spread over Palestine and Syria. After the mid-fourth 10 Ibid., pp. 268 and 323. n H. Bacht, "Pakh6me et ses disciples," in Thdologie de la vie mo1n.aos tCiqoune f(ePraernics:e A18u,b Ciehr,a 1p9te6r1 5), (ptr.a 6n7s.lated by E. Gibson in .4 Select Library o[ Nicene and Post-Nicene Fathers, 2od series, v. 11 [New York: Christian Literature Company, 1894; reprinted Grand Rapids: Eerdmans, 1955], pp. 480-1. . ¯ ÷ ÷ ÷ Religious Communit~ VOLUME 25, 1966 975 ÷ Thomas, BarrCo.sSs.eC, . ~EVIEW FO~ ~ELIGIOU$ 976 century it existed in Cappadocia (what is today south central Turkey) in a form that in many ways strikingly resembles the Pachomian pattern but quite ~possibly without any dependence on Egypt. It found an important organizer and legislator in St. Basil the Great. Cappadocian monasticism was exclusively cenobitic, and Basil's Longer Rules tell us why.13 These rules, more a commentary on monastic life and usages than a set of regulations, .begin (Preface) with the question "Why have we come together?" The answer is: "To live the devout life'S---or "To do what God wants." What he wants, he himself tells us(qq. 1-3): "You must love the Lord your God with your whole heart., and your neighbor." Basil goes on to explain the life of monks as an attempt to prac-tice this love. He emphasizes the need of some degree of retirement from possible distractions and the desirability of association with. like-minded companions (qq. 6-7), but he explicitly rejects a solitary life because the love Christ taught us does not permit each p.erson to look simply after his own. concerns while the solitary life, he says, does just this (q. 7). He buttresses his argument on the need for community by numerous New Testament citations on fraternal charity and union as the distinctive marks of those who are one with Christ. He climaxes his remarks by pointing out that life in community preserves what was "characteristic of the saints, of whom it is recorded in the Book of Acts: 'And all they that be-lieved were together and had all things common,' and again: 'And the multitude of believers had one heart and one soul; neither did anyone say that aught of (he things which he possessed was his own, but all things were com-mon tinto them' " (q. 7).14 So important does Basil consider this' union that he will not permit more than one community-one "fra-ternity" or "brotherhood," ag he prefers to say--in any one town (q. 35). Once more, his climactic argument against division into several communities is the 'ideal picture of the close-knit primitive Church sketched in Acts 2 and 4, to which he joins Paul's description of the Church in Ephesians 4. The Basilian community is not so close-knit as to be cl6sed in on itself. If the Egyptian hermits and communi-ties worked not only to support themselves b~t also to be able to give alms?5 the Cappadocian fraternities ran hospices for the sick and the poor, orphanages, and ~Translated in Saint Basil, Ascetical Works, trans. Sister M. Monica Wagner (New York: Fathers of the Church, 1950), pp. 223- 37. 1~ Ibid., p. 252. ~Athanasius, Life of Anthony, Chapter 43, in Keenan, Early Christian Biographies, pp. 174-5. schools, and considered work for the community or for the outsiders more important than austerities.1° They were in a sense "the nucleus and the elite of the 'parish,' and [their] liturgy seems [to have been] identical with that of the local church, but with this difference that the ordinary Christians did not participate in it except to only a quite limited extent." 17 In the Africa that lay west of Egypt the ascetical lif9 was also known. St. Augustine's name is associated with its organization not only because he was among the firs~ bishops to have his clergy live a monastic life with him but because of the letter (n, 211) in which he prescribes observances for a community of women in his diocese and which seems to be the source of the Rule of St. Augustine. In all his efforts to organize monastic li'fe, lie looked to forming an ideal Christian community after the pat7 tern of the primitive Church of Acts 2 and 4. The com-munity of lay monks that he organized shortly after his conversion had as its model, his early biographer Pos-sidius tells us, the "common life" (societas) lived "under the holy Apostles" in Acts. The monastic organi~zation of his clergy in the bishop's house at Hippo had as its purpose, Augustine himself explains, "that, as far as we can, we may imitate the saints of whom the book of the Acts of the Apostles speaks," and he quotes Acts 4.is In his letter to the community of women mentioned above, he begins: "This is what we prescribe that you observe in the monastery in which you live. In the first place, since this is the reason for your coming together, you must live in unity in the house, and you must have a single soul and a single heart turned toward God. You must not speak among yourselves of personal goods, but rather have all things in common." 10 He continues: "It is thus that you read in the Acts of the Apostles that 'all things were common unto them, and distribution was made to everyone according as he had need.' "20 These texts of Acts depicting the life of the primitive Church haunted Augustine.21 He returns to them no less than fifty-three times in his different works. An examina- 18 C. Butler, Benedictine Monachism (2nd ed.; London: Longmans, 1924), pp. 16-7; J. Gribomont, "Saint Basile," in Thdologie de la vie monastique, p. 113. x7 p. Salmon, The Breviary through the Centuries (Collegeville: Liturgical Press, 1962), pp. 130-1, footnote 4. xs For citations and references see M. Verheijen, "Saint Augustin," in Thdologie de la vie monastique, pp. 201-2~ a9 Ibid., pp. 203-4. ~See the entire letter in Saint Augustine, Letters, trans. Sister Wilfrid Parsons, v. 5 (New York: Fathers of the Church, 1956), pp.- 38-51. The passage cited occurs on pp, 41-2. ~ For most of the following statistics and details see Verheijen, "Saint Augustin," pp. 204--12. + + 4- Religious . Community VOLUME 25, 1966 tion of these passages shows that he recognized in this vignette of the early Church a picture of the community of love which Christians on earth should be, made one in Christ by the presence of the Holy Spirit, Himself infinite love--a unity which is at the same time an antici-pation and beginning of the fuller community of love which the Church will be throughout eternity. The life of communities of monks, clerical or lay, and the life of communities of virgins was simply the realization of this ideal by these people in a way not possible for the gen-erality of Christians. Whet/we examine early European monasticism, we dis-cover a heavy Egyptian influence. All over ancient Christian Europe the eremitical life was known and praised. So was the cenobitic. The great organizer of western monasticism concerned himself only with draw-ing up a rule for cenobites. He organized and modified. Up to the time of St. Benedict, Abbot Cuthbert Butler explains, monks, though looked upon as bound, whether by vows or without them, irrevocably to the practice of the monastic life, so that to abandon it was considered an apostasy, still were not tied to a particular monastery or community, but were allowed with little difficulty to pass from one house to another. St Benedict's most special and tangible contribution to the de-velopment of monasticism was the introduction of the vow of stability . [By this means] he put a stop to such liberty of passage from monastery to monastery and incorporated the monk by his profession in the community of his own monastery. St Benedict thus bound the monks of a monastery together into a permanent family, united by bonds that lasted for life.'~ ÷ ÷ 4- Thomas Barrosse, .S.C. REVIEW FOR RELIGIOUS In examining his Rule the casual reader may feel he finds relatively little beyond Chapter 63 (on the order of the community) about the relations of the monks with one another. Several points, however, deserve attention. It is quite clear that all the "brothers"--that is, all the monks--have a voice in the running of the community. The abbot must submit all important matters for the ad-vice of all the brothers, and in even minor matters he must get the advice of at least the older members of the community (Chapter 3). It is clear too that the common life means not only living in the same monastery and praying and eating together but also having all material goods in common--hence, a really extensive sharing of life. In this context the Rule cites Acts 4 three times over.23 .~o ~B Iunt lCerh,a Bpetenresd 3ic3ti n(we hMeothnearc hmisomn,k psp s. h2o7u-8ld; have anything of their own), 34 (whether all should receive necessities in equal measure), and 55 (on the brothers' clothing and footwear). The Benedictine Rule (Prologue) declares as its pur-pose to establish a "school of the Lord's service"--not, however, in the sense of a place one leaves (for example, for eremitical life) when he has learned what is taught there. It is written (as the Prologue goes on to say) for those who will "persevere in the monastery until death." The expression "school" occurs of the Church itself in Christian literature of the patristic period (for example: the school of Christ as opposed to the schools of the philosophers).~4 It is not at all unlikely that it is meant to designate the monastery simply as a community where the Christian life can be lived progressively bett6rmand, of course, the Christian life is radically altruistic. The original Benedictine community was by no means closed in completely on itself. Chapter 53 of the Rule (on the reception of guests) has made BenediCtine hospi-tality proverbial. The monks', readiness to evangelize the countryside around their monasteries (for example, at Monte Cassino) and to go on foreign missions (for ex~- ample, Augustine and his companions, who went to England at Gregory the Great's behest) as well as to open monastic schools shows that they were disposed to work for the larger Christian community both outside their monasteries and in themY~ In short, in this respect the Benedictine community resembled the Basilian--Bene-dict says (Rule, Chapter 73) he owes much to his eastern predecessor--and even surpass~ed it. We may sum up what we have seen so far. Th~ phe-nomenon we call religious life originated in fourth century Egypt where Anthony and Pachomius gave as-cetics an organized way of life to follow. It assumed two forms: the eremitic or solitary form (Anthony's) ' and the cenobitic or community form (Pachomius'). The latter developed remarkably--perhaps independently of Egypt --in Cappadocia under Basil. It also found a great fifth century African organizer in Augustine and a sixth century European organizer in Benedict. Pachomius, Basil, and Augustine found the model of what they ,d~re trying to create in the idealized sketch of the primitive community of faith and fraternal love which Luke pre-sents in Acts 2 and 4. Though the inspir~ition of this vision is not so evident in B~nedict, his Rule, by its introduction of stability, mdr~ effectively provided for ~ permanent community in which the Christian life could be lived to the full, Now let us ask briefly about the other three.elements which today, with the common life, form the canonical -°4 See La R~gle du Maitre, ed. Adalbert de Vogii~, v. 1 (Paris: Cerf, 1964), pp. 115-6. = Butler, Benedictine Mona~hism, pp. 389-90, nuances this state-ment. Religious ~ommunity VOLUME 25, 1966 ÷ Thomas Barrosse, REVIEW FOR RELIGIOUS 980 minimum for the religious state: poverty, chastity, and obedience. How were they viewed by the great organizers? It has been customary for centuries to look upon these three--religious poverty, celibacy, and obedience--as an asceticism meant to counter the obstacles to love, in which, of course, the perfection .of the Christian life consists,zn Today, when it has become the style to dis-parage asceticism, this conception has lost appeal. We must recognize quite frankly, however, that in the early centuries of organized monastic life celibacy and poverty and obedience were repeatedly presented as an asceticism --that is, as a tangible expression of that readiness to leave all for Christ which we can call detachment and which is the necessary condition for love. But--what is of more importance for us at the moment--they were also looked upon as being in themselves expressions of love and means to create the ideal Christian community. The case of poverty is clearest. It is true that we can find numerous passages in the sources we have been con-sidering in which the abandonment of material posses-sions appears as a renunciation--a giving up--of material goods. It appears as a means to cast off "anxiety for the morrow" (Mt 6:24). It is presented as getting rid of one's goods preliminary to the following of Christ (Mt 19:21). But even in the case of the anchorites--for example, Anthony himself--disposing of one's goods usually takes the form of selling them to give the proceeds to the poor in accord with Jesus' counsel to the rich young man (Mr 19:21).27 Even more, after the initial renunciation, the cenobite's possession of anything as his own is r~gularly exchtded by our sources as being opposed to a truly common life. Citations from Acts 2 and 4 freque.ntly serve to exclttde private possessions precisely as infidelity to full community of life. Many of the passages examined above will illustrate this if they are reexamined. Let us, instead, examine one other. St Augustine in his treatise on the Work of Monks indicates both renunciation and community as involved in monastic poverty.~s First, renunciation. He writes: Let us suppose a person is converted to this life from a life of luxury, and that he is afflicted with no physical infirmity.,Are we so incapable of understanding the sweetness of Christ that we do not know how great a swelling of deeply rooted pride is healed when, after the removal of the superfluities with ~See John Cassian, Conference 1, Chapter 6 (in Gibson, Nicene and Post-Nicene Fathers, 2nd series, v. I1, p. 297); Thomas Aquinas, Summa theologiae 2-2, q.186, a.7. ~rAthanasius, LiIe o] Anthony, Chapters 2 and 3, in Keenan, Early Christian Biographies, pp. 135-6. ~ Chapter 25, translated in Saint Augustine, Treatises on Various Subjects, trans. Sister Mary Sarah Muldowney (New York: Fathers of the Church, 1952), p. 377. which his spirit was fatally possessed, the humility of the worker does not refuse to perform lowly labors to obtain the few supplies which remain necessary for this natural life? Secondly, community. He continues: If, however, a person is converted to this life from poverty, let him not consider that he is doing merely what he used to do, if, turning from the love of increasing his own private fortune, however little, and no longer seeking what things are his own but rather those of Jesus' Christ, he has devoted him-self to the charity of common life, intending to live in com-panionship with those who have one heart and one soul in God, so that no one calls anything his own but all things are held in common. Celibacy, of course, was practiced by Christians from the New Testament period itself. The motive St. Paul assigns for it in 1 Cor 7:35 is contemplative: to provide "undivided attention to the Lord." The motive Jesus as-signs in Mt 19:12: "for the sake of the kingdom of heaven" (which means "for the sake of the reign of God") can be considered apostolic: that is, celibacy to devote oneself wholly to the spread of God's reign by the preach-ing of the gospel. After all, injunctions to go out to pro-claim the kingdom without delaying even to bury one's father or to take leave of one's relatives occur in the Gospel (Lk 9:57-62; see Mt 8:19-22). Among the Pachomians, Theodore says: "Let us pre-serve the gift [a reference perhaps to the 'gift' of celibacy mentioned in 1 Cor 7:7 or possibly Mt 19:11] which has come to us beyond the deserts of our efforts. Let. us preserve the law [of the koin6nla], each one of us being a subject of edification for his neighbor." And a recent commentator remarks: The edification of one's neighbor--which means, immedi-ately, of one's brothers--is an essential element of the law on which the koin6nla rests. The realization of this law can-not be attained except when the bonds of purely natural love 'according to the flesh' have been broken and all the brothers bound together in a spiritual love. From this source come repeated regulations prescribing separation from one's family and controlling relations witl~ those who are related by blood.-~ Basil too--one more text will have to suffice--sees the renunciation of one's own family--and even more of a family of orie's own--aS a means to be "brother" equally to all members of the brotherhood. He writes: ÷ Superiors should not allow those who have been perma- ÷ nently admitted to the community to be distracted in any + way--by allowing them either to leave the company of their brethren and live in private on the pretext of visiting their Religious relatives or to be burdened with the responsibility of caring Community for their relatives according to the flesh. The Scripture abso-lutely forbids the words "mine" and "thine" to be uttered ~ Bacht, "Pakh6me,'" pp. 67-8. VOLUME 25, 1966 among the. brethren, saying: "And the multitude of believers had but one heart and ~ne soul; neither did anyone say that aught of the things which he possessed was his own." The par-ents or brothers of a membe; of the community, therefore, if they live piously should be treated by all the brethren as fathers or other relatives possessed in common: "For whosoever shall do the will of my Fathe~ that is in Heaven, he is my brother and sister and mother," says the Lord. In our opinion, moveover, the care of these persons would devolve upon the superiOr of the community.so + + + Thomas Barrosse, C.S.C. REVIEWFOR RELIGIOUS We may find this position somewhat extreme by our standards. The basic understanding of celibacy is what makes the text important to us at the moment, and that basic understanding is clear: the. foregoing of family re-lationships is .the means to effect a more perfect com-munity of life with a larger number of fervent Ghristians. Obedience is more difficult. The anchorite placed him-self under a master or teacher to be trained in overcoming self-will but especially to be educated to the ascetical life. Obedience was an asceticism or a disciple-master re-lationship. The' arrangement was voluntary. The leader-ship of communities was Charismatic: Pachomius' virtue explains the following he had, and after his death his community almost disintegrated more than once until his disciples could agree that the successor was equipped to guide them as Pachomius had been. For Basil, the role of the superior (or the superiors--since there can be several in one "brotherhood"---qq. 26 f.) is to direct and guide the individual "in everything." So too in Augustine (Letter 211). The superior, in short, appears as a sort of rnagister. 'Before thee introduction of stability, the monk could move to another community if he was not satisfied with the gu, idance he was given. When the community became fixed and the superior-ship more institutional, the situation changed somewhat. It~must be admitted that superiors were elected--presum-ably for their leadership qualities. But if the choice was limited to members of the community or other considera-tions Anfluenced the voting, obedience might possibly place a monk under a poor master, and remaining in-definitely under his authority would then be nothing more than ~an indefinitely prolonged asceticism. But perhaps we have missed an important aspect of the superior's role more implied than explicitly stated in our sources--that is, the position of the superior as the center of unity for the community. From the end of the very first Christian century we have a heavy emphasis on the head of the local Christian community, the bishop, as the foctts of the Church's unity, This seems to be the so Question 32, translated by Wagner in St. Basil, Ascetical Wor. ks, p. 295. meaning of Ignatius of Antioch's axiom: "Where the bishop is, there is the church." 81 We must reflect for a moment on this third and perhaps principal dimension of authority as a necessity for any and all community and of obedience as being first and directly the insertion of oneself into a community---or gift of oneself to a communitywand only secondarily and consequently the placing of oneself under a su-perior's authority. The extent of any superior's au-thority is determined by the nature of the community in which it is exercised. If the authority of superiors is so extensive in religious life, it is precisely because the gift we make of ourselves to the community is so extensive: we undertake the sharing of practically the whole of our lives with others--prayer, work, responsibilities, material goods, and so forth. How the authority is exercised--for example, by frequent peremptory commands or by dis-cussions in which a superior usually agrees with the con-sensus reached--is quite incidental to this aspect of re-ligious obedience (though it is less so, of course, to obedience as an asceticism). It might be pointed out parenthetically, however, that the way in which the highest (episcopal) authority was actually exercised in the patristic Church and the way Basil and Benedict speak of superiors exercising their attthority suggests a procedure closer to the second than to the first of these two extremes,a2 Looking ttpon obedience as being sub-stantially the gift of oneself to a community means look-ing upon it in a very ancient and traditional way and perceiving it as an influence over the individual religious in his whole community life, even when the superior actually intervenes only rarely. We have been all too brief in our consideration of poverty, celibacy, and obedience. But perhaps we have 21 See V. Corwin, St. Ignatius and Christianity in Antioch (New Haven: Yale, 1960), pp. 80-7, 192-8, 214, and 256-7. Ignatius phrases it slightly differently in his letter to the Smyrneans 8, 2. Why else is nothing to be done "apart from" the bishop and only that Eu-charist is to be considered valid over which he presides or someone named by him (Ad Smyrn. 8, 1)? He is certainly not thinking of a "power of orders" to confect sacraments or of a "power of jurisdic-tion" if we are to judge from the main thrust of his arguments. There is no church apart from the bishop because he is its "center of unity," to use the phrase Vatican II applies to him in its Decree on the Missionary Activity o~ the Church, n. 30 (just after urging all missionary workers to have but one heart and one soul in accord with Acts 4:32). Interestingly, the Rule of Taiz~ (Taiz~: Presses de Taiz~, 1965), p. 55, opens its treatment of the prior (which is its treatment of obedience) with a brief paragraph on the need for nnity; then it explains: "The prior focuses the u6ity of the commu-nity." ~See Y. Congar, "The Hierarchy as Service," in his Power and Poverty. in the Church (London: Chapman, 1964), pp. 15-79, espe-cially from p. 40 on. + ÷ ÷ Religi~s Community 98-3 ÷ ÷ ÷ Thomas Ba~rosse, C.~.C. REVIEW FOR RELIGIOUS 984 spent enough time on them to show that all the essential elements of canonical "religious life as we know it in the Church today can be conceived of just as the cenobitic life as a whole was at its origins: as part of the attempt to create an ideal Christian community on the model of that idyllic picture of the primitive Apostolic Church which St. Luke presents in the opening chapters of Acts. That the apostolates of the active communities can be fitted into this picture too should be clear from what we have seen of the openness to the needs of the Church of their times exhibited by the Basilian, Augustinian, and Benedictine communities. To show that this concept has not been lost between the origins and our own day, let us conclude with two texts. The Pontificale Romanum, dating substantially from the Middle Ages, contains a ceremony for the profession of an abbot--to be used before he is blessed in case a novice or someone not a member of the order in question should be elected. At the end of the Ceremony, the pre-siding bishop gives a short explanation of what he has done in accepting the profession: Although all of us through th~ grace of baptism are brothers in Christ and have one Father in heaven if, to the best of our ability, we do what he commands, without any doubt we are most closely united when we join ourselves to one another in ~common] prayer and mutual service just as we read the holy tathers in the primitive Church, who had but one heart anal one soul, did. Many of them, their hearts inflamed with the love of Christ, sold their posSessions and material belongings, gathered the proceeds together, and brought them in joy (o t~e Apostles. The Apostles took these proceeds and distributed them to all in accord with the needs of each. So it is that this man [newly professed], under God's inspiration and encouraged by their example, desires to be joined to the community of the religious of [this order]. We grant him