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Issue 4.3 of the Review for Religious, 1945. ; MAy !'5, 1945"' ' ",, ris in rl÷|ncjs~ ampere " ~ ~v~ ~ '~ f~ -";~ ,~ ¯ 7ESUS CHEST IN ~THE WRITINGS OF R~MI~RE--.~" ~,7- '-~ "~ Dominic U~ger,.6.F.M~Cap: . ~. sMEDITATION, . BOOK~ , FOR MINOR~. ~S~MINAKIES Vo1. IV, No~ .3~ ~'/Publish~d 3~onthl¢; Jan~arg, Mar~h,'Mag July'September~and No~ember a~ ~h~ Cdlieg~iPres~ 606 H~ms~n Street, T~peka K~ns~s ~b~ St. Mar7 s College St. M~gs w~th ecclesiastical approbatton. Entered as~second class matter-Januar~ 15 1942 . at thvPost O~ce Topeka Kansas underthe act of ~arch 3+ 1879~' ~'~ *~ . ?"Edit0rih1.Board: Adam C. Ellis, S.J., G. Au~usfifie Ellaid,. S.J., Getaid"Kelly, S J.~: Editorial-Secretary. Alfred F. Scfine~der S J ~ . : Coplright 19~ b7 Adam,C. Ellis: permission is hereb7 grantld for quotations 3"~" of reasonableTl¢ngth,, provided due credit, ,be given this review" and the' author. -("Subscription price: 2 'dollars a,year . ,? . . ~ " ~ ~rmte~ m.U.S;t~; .- ~ . . J' / 89)~.~, ~' Our deification is as certain ds the dogma of the divinity ~;, . bf Christ/of which it is the complement. oit is novmereiy "for itself-that ~l~e:'holy Hiamanity of Jesu.s" has ~e~ei~;ed, tfie ,,_ ~f-ul:nessof the di~Jinity through the personal union with the °~.~ -Wbrd,, bu~ als0.to make all humanity divine b~ granting'a :ihareiof Hii plenitude to all whowish to receige, His ~' ~ 'muni~tion. ~ Wh.en God ~redestined His own Son to be the :i'~7 ._ ¯ S0~a 0[ l~a~ry, "He p~e ~destined us t,o become His ~ad0pfed:sons ,b~y' union~with His onb/-begotten Son. (Ephes!gns~l:5). In becoming incarnate the" W;~d "of Gbd communk~(ed ¯ ~H.is di~iinity inca very personal manner to one soul and one ~ ,body in Christ. But his limitless love, embracing th~ whol~ _ world, mad~ it poss!ble for all,o .men toshare in-tha.tpartici- , . patton of the divine¯life. "His (Christ's) InCarnation ~a~ , -- no other end or aim, than to c6mmunicate His divine" life. ~ - to us: , ,~ . - But if-the'fulness 6f the diyinity!belongs.~shbstantially to.Jesus .- ~ Christ gl0ne (C01. 2:9), all who are united to Him by holy ba'ptis~rri .~'becoNe parta~kers in this fulness each according to his measure (John- ~ ~1:16),.: .-.,Ali o~iaer individual -natures belonging, to o~hd ia~e ~.~ Adaha shall be called, to unite themselve~ to-tBi~ privilqged nature, and to recei~'e by t'his union a very real communication,of its divine~iife. ¯ There shall be but one only, Go~d-Man: but" all men who. shal1~ be ~DOMINIC- UNGER~ Son of the~Heayenly :~E~th~r; but~all those.,who shall be willing-t~ receive~ thii~only Son shall becomethereby thd adopted sons of His Ffither add shall adqfiire - ,g s~rjct, right to share in H)s heavenly inhe/i(affce. "-(Tbe" Ap6stlesbip oLPr~g~r,,~p. 138: and The Laws o~ Prodidence, p. 90.)- ~ . ,"L It is possible for Christ to b~ the Head ~f all men and to i m~ke'~hem divine becahse.He is personally' unit~d"with Go~ ahd because He possesses the fulness of divine life. which He " fofcef~!y stated b~.Father Ram~{rd:- ~ . ~ Jesfis Christ is, therefore,.3n a ver~ real sense, the Head of huma~ ity ~nd of tile w~ole spiritual creation: .for from Him alone~do~s thd 'divine li~e ~our itself forth on angels and men, as really as animal lif~? ~s~reags' fr6m'the h~ad into every ~a[t pf our body." From Himhnd ~'flom Him alon~ proceed all supernatural acts which are d~ne 'io-heaven arid earth. We capnot acquire the least ;merit, do the least ~c~i'on,.conceive the least" thought,pronounce the least w~rd. in the supernatural order, if these different ~mov¢ments are not in-~ur hearts. *~througb~ an ~mpul~e'of His Divine~ Heart. This adorable ~art is 'for: all h~manity, in the order of grace, what ~he sun,.in ~fie physical okder, is for the earth and th~ 6ther planets which'gravitate~around it. - ~- The fact that Christ h~s, made it possibld --;_re~el~eHls o~n Bo'dyafid Blood in~the Eucfiari~t is ~an?- argument that He ifitend~d usto be divine. This union of -man~ith

Transcript of an oral history interview with William F. "Bill" Lyons, conducted by Sarah Yahm at his office in Boston, Massachusetts, on 10 March 2015, as part of the Norwich Voices oral history project of the Sullivan Museum and History Center. Bill Lyons is a member of the Norwich University Class of 1990; his interview includes a discussion of his experiences as an electrical engineering student at Norwich as well as his later educational endeavors and his career as a planner, engineer, and attorney. His military service in Bosnia and Iraq is also a focus of the interview. ; 1 COL William "Bill" Lyons, NU 1990, Oral History Interview March 10, 2015 At his Boston, MA office Interviewed by Sarah Yahm Transcribed by C.T. Haywood, NU '12 March 19, 2015 SY: I am at Bill Lyons' office in Boston. It is March 10? Is that correct? WL: I think so. It's in that range. SY: It's in that range. It's March 10, 2015 and we're going to be doing an oral history interview. So, yeah you were just, you just started telling me before I turned the tape on about how you ended up at Norwich. So how did you end up at Norwich? WL: So when I was about thirteen I decided that I wanted to be in the military, and I wrote a letter to the Marine Corps asking them when I could enlist. And they informed me that I'd have to wait until I was eighteen but they encouraged me to apply for service academies and for scholarships. So I did. I actually started the process to attend the Naval Academy. I was Barney Frank's nominee in 1986 to attend the Naval Academy. But I did not pass the physical, because I have a lazy left eye and color blindness. So that was traumatic in that that particular dream was not gonna come to fruition. And so it just so happened that two doors down from us on my home street was guy named Wally Burke, who's Class of '86 [siren in background] and Skull and Swords and Honor Committee and all that stuff. And Wally's dad and my dad were friends. Wally's dad was a cop and my father was a firefighter and so my father told me about Norwich, but he simultaneously discouraged me because he really didn't want me to be in the military. SY: Hold on one sec— WL: Sure thing. SY: Because I just realized, oops, that I have my questions right over here. WL: Okay. SY: Um so why didn't you dad want you to be in the military? WL: My father was in the Army from 1958 to 1960. He left the Army early. He got a compassionate discharge because his father was in a TB hospital here in Boston. And my father was in Germany at the time and his older brother was in the Army in Germany, and so one of the boys needed to come home to look after the family. And my father quickly responded to that call. Being a city boy he thought all the outdoorsmanship was really not up his alley. And he was a very disciplined, disciplined man but didn't like the constriction of military life so he took the opportunity to come home early so he only served about eighteen months. And it's not so much that he didn't want me to be in the military, he just thought that he didn't like it so I wouldn't like it and um— SY: Did he just like not being told what to do? 2 WL: Yeah I think that's part of it. He ended up raising his most of his siblings, he was a very independent minded person. So he, he was not accustomed to being directed. He was the director. So he was a private and I think he got busted twice in rank from PFC down to private, PFC to private so that should be some indicator of the fact the life wasn't for him. So, ah in the summer of, between my junior and senior year I only applied to one school. I applied to Norwich because having not having the opportunity to go to the Naval Academy I thought Norwich was a great, um, a great opportunity for me to do what I needed to do. And as I was mentioning I was a, awful awful teenager. SY: Oh come on give me some details. How were you awful? WL: I got into a lot of trouble. I was actually, I was a decent student, studying came too easy for me so I never really learned how to study and I got great grades without doing any work. I worked full time after school and on weekends I was the director of custodial services for a florist bran--chain here in Massachusetts. And because I was working full time I had a lot of money and I was actually making more money than my mother who was working full time at the phone company at the time [car beeps]. And that lead to trouble. I was drinking too much, spending too much time not focused on my studies. I totaled three cars my senior year, one of them was an outright explosion, blew my father's brand new station wagon up. So at the end of my senior year my dad had pretty much had it. But the good news is early, I had applied early admission to Norwich and I got in early. So in November of my senior year I already knew I was all set. And had a good side - I knew I was in. And had a bad side because I knew I didn't have to try anymore so it cut both ways. But I knew that Norwich was the right place for me and um… SY: Had you gone up and visited? WL: I had, I went up with my dad for a brief visit. SY: And what was your impression? WL: You know it's kind of hard to remember, but I remember saying to myself, "This is what I'm meant to do." My father on the other hand was like, "Oooh I don't know" [laughs]. SY: So I wonder about that. So what was your dream, your vision of what being in the military was gonna be like? WL: So another little nitnoid fact- I had applied for a Marine Corps NROTC scholarship and I was notified that I was a recipient, and then about two weeks before school started in August of '85, no I'm sorry August of '86, I was notified that I, they had made a mistake and that the scholarship was no longer available because of my eyesight. So I was like, "You already knew that because you screened me out of the Naval Academy." But nevertheless my father, God bless him, he came up with the cash to pay for tuition. And so it, it just all came together. It really came together quickly and the rest is kinda history. I mean I settled in, I wanted at the time to be a Navy officer and after I took two years of Navy ROTC, and then after realizing there was no way in heck I was ever gonna get a Navy commission I switched to Army ROTC. And they said, "You want to commission? Sure you can have a commission." 3 SY: They were like, "We don't care about that lazy eye." WL: Yeah, so they gave me a contract in February of my junior year and gave me credit for my Navy ROTC. And at that time I was turned off the active duty thing. I had kind of seen it and done it at Norwich and didn't feel the need to do more. So I signed a Guaranteed Reserve Forces Duty commission, and took a commission in the Army Reserve. There was also a way for me to guarantee myself military intelligence as a branch because if you're in a military intelligence reserve unit you automatically get a military intelligence commission which is what I wanted. So that part came together quite nicely. The summer between junior and senior year I actually got, of course I went to the Advanced Camp for ROTC, but actually get to go Airborne School for three weeks and that was a, it was a life altering time just learning, learning to redefine what I thought my limits were. Obviously I learned a lot more about what I was capable of doing and that was a, that was a really good experience for me. And I came back to school ready, you know, I was like, "You know what, I gotta finish this school thing up and get my commission and drive on with life," so. [sound of something falling] [laughs]. SY: Sorry. Dropping things. Yeah. So let's rewind a little bit and ask you about being a Rook. Do you remember your first, do you remember your first day? Do you remember the first? WL: I do, yeah, it's funny I showed up for my first day, I had long, blonde hair because I worked in the outdoors all summer and my hair gets kinda blondish in the summer. And I hadn't had my haircut since the beginning of my senior year in high school so it was just about a year since my hair had been cut. Intentionally, you know, I was like rebelling. And my arm was in a sling. I had actually just had been in an accident. I was body surfing off of Singing Beach in the North Shore of Massachusetts, and there was a hurricane at sea. It was beautiful on the beach but there was a hurricane at sea, the waves were just huge. So I was body surfing and a wave picked me up and threw me on the beach and dislocated my shoulder. So that was maybe two weeks before school started. So I showed up with my arm in a sling and my bleach blonde hair and long hair, so I was instantly labeled "surfer boy," which really wasn't apt for me but that's all they knew was a snap shot in time. And I remember the, they challenged me to do pushups with my arm in the sling. And I was in much, much better shape than I am today and I actually did one-armed pushups and that was like the instant challenge I needed to be able to push back. And so I kinda got their instant respect because I dropped and started doing one-armed pushups. And so that was an interesting time, you know, I did everything I could to fit in but you know running was a real challenge with a arm in a sling, so. But I adapted and it was fun. SY: Did they make any exceptions for you because your arm was in a sling? WL: Yeah, you know they were all like, "Oh you don't have to do this now," and I was like, "I just want to fit in. I want to, I don't want to be the kid that's off to the side, you know, getting special treatment." So I worked really hard to fit in. There were obvious, I couldn't do sit ups so that was kind of out of the question. So, but did everything I could to fit in. SY: Do you remember being scared? 4 WL: You know I--scared is kind of the wrong word in the sense that it was more bewildering like trying to take it all in and understand because people are barking at me from every direction and I'm sure they do that now. All the barking is intended to have that bewildering effect, and it was very effective on me and I was struggling just to focus on what was important and who seemed to be the person that was in charge so I could follow their instructions. And I don't ever remember being fearful in the sense of, you know for life and limb, more just alarmed that I had to keep up with this dizzying pace of things so that I didn't fall behind. Because I had seen kids fall behind and then they get targeted, and then when they get targeted they kind of get drummed out and I didn't want to be that person, so. It was all I could do to just make sure that I wasn't the person getting picked on. SY: So something I've been thinking about, you know not somebody who has a military background, I've been reading a little bit about comparative military training like in, you know in Scandinavia and various different places. So to what degree do you think the Rook training and that sort of boot camp model really does help you when you are in the field later? How much is a residue from sort of previous understandings and how much is it really what's needed? WL: Yeah, I'm a very strong believer in a rigorous Rookdom, and as near as I can tell it's gotten more rigorous. I know they have much more stringent physical fitness standards than we had, and its substantially longer - Rookdom is substantially longer, or at least unrecognized Rookdom is substantially longer. For me I thought it was critical because it really--the basic training model is really about tearing you down so that everybody is more or less equal in terms of their ego and their psyche and and all of the individuality, you know it's all designed to strip all that off and then build you back up in the model that they want you to be in. I thought Norwich was incredibly effective at that, very, very effective. And I think reflecting on that it was really important to me, like I had some really good core values that my father and mother inculcated into me - honesty, integrity, and all those. Hard work, I had a very hard work ethic. And that was all there but it wasn't completely formed. And so my, my ex—my Rook year experience at Norwich was they tore me down to that base level and figured out how to build on it and make it all fit together with my individual personality, but in a fairly structured way. And I think that that, personally I think that made all the difference in my success in life because it preserved my work ethic, it preserved my core values, and then showed me how to take those characteristics and use those to my advantage in business and in the military and in all facets of life, really. So I give Norwich a lot of credit for making me the man that I am. SY: Yeah, interesting. Do you remember sort of a high and a low of your time at Norwich? WL: Yes. So I'll give you the low. I discovered my entire Navy ROTC class cheating on a test. They were in the barracks. I walked into a room, they had the quiz that I had just taken and they were kibitzing about the answers on the quiz. And I said, "Guys, I'm not gonna say anything, but go back, give them the test and tell them you need a different test So that everything's good." And they didn't do it and I, I remember the gut wrenching decision to tell the instructor. And the instructor, I remember him vividly, a guy named Lieutenant Fricke, he said, "Well I didn't see it and I don't, there's no, nothing to suggest that it actually happened other than you." And I said, "Well, I'm telling you it happened." And he said, "Well in the absence of something else to 5 corroborate that there's nothing I intend to do about it." And so I complained to the school. I actually didn't, someday I can dig up all the letters I wrote to President Todd and to Tim Donovan, who I've since become quite friendly with, and I complained pretty vocally. I wrote a letter to the Guidon, complaining that the school wouldn't take action on this and how contradictory to the school's value it was. And that was a very troubling time, that was my junior year I believe. It was a very troubling time for me, I just felt that Norwich didn't rise to the occasion to seize an opportunity to, to live its values and… SY: And what about your peers? Did, they knew you had reported them? WL: Ah you know, obviously a lot of heartache with some of my peers. To this day some of them probably wouldn't say hello to me. I'm okay with that. It's, you know, it is what it is and they are who they are, and I'd rather pick friends that are, share my values. SY: And you acted with integrity so if they can't handle that they can't handle that, yeah. WL: Yeah. The friends that I had are still my friends and so, you know, they got it, they were like, "You did the right thing, so hold your head high and be proud of what you did," so. SY: You know I see that today with students, that they seem torn between two things that Norwich teaches - one is the loyalty to the Corps, right? WL: Yeah. SY: And the other is this idea of sticking up for what's right even if pushes against the group and I'm wondering, that's a really great illustration of that conflict. WL: Absolutely. SY: Did you notice any other conflicts like that? Any other people struggling with that? Did you have other incidents like that? WL: I can't point to any. You now there were rumored to be all kinds of activities on campus that were, were in one sense these incredible examples of loyalty - we'll use the Knight Riders as an example, right, this mythical organization that supposedly existed. And then, so they're loyal to each other, and supposedly to the University, and allegedly worked to the betterment of the University, at least in their own minds. And then of course there's the things that they were accused of doing that some would say that they did do in terms of beating people up that didn't fulfill the you know the model cadet role. And so you know I think that's another example of it. I didn't personally witness any of that, but I heard plenty of the, we call it the rumint, you know rumor intelligence about that sort of thing. I didn't, I have to say in my four years at Norwich I didn't really indulge in that much, so it wasn't an important part of my experience. But I think that in any organization, the Army is an excellent example, there are constant, there's constant tension between loyalty to your brothers and to your service and the integrity of doing the right thing all the time. And, you know, the history of the Army is rife with people that make wrong decisions for the right reasons, if you want to say it that way. And so, you know, it's very, very hard to straddle very important values that span or are in that dynamic tension. And that's a really good example of it. 6 SY Yeah and I think, I'm gonna sort of ask you about that as we go through and talk about your military career when you leave Norwich that theme, because the citizen soldier seems to me be about that, that conflict, right? Especially because you have the Corps and then you a liberal arts education, right? And I talk to professors all the time who are like, "And I'm teaching them critical thinking and they're also learning how to follow orders. And sometimes they don't know in my class that they're allowed to disagree." You know it's like a different mentality, yeah. Okay, so your senior year you get commissioned by the Army? WL: Yes. So that was probably the highlight and I, obviously you would hope that would be a highlight is graduation, commissioning, I think just prior to that I found out that I got an A on my senior project, and that was a huge milestone for me. My, my early years at Norwich were marked by severe underperformance academically. I finished my freshman year at a 1.8. SY: Why do you think? WL: I failed Calc I. That is really bad for Electrical Engineering students [laughs]. So I had to retake Calc I over the summer, but not taking Calc II in my second half of my freshman year prevented me from taking Physics I, and it had a huge snowball effect. So I ended up graduating from Norwich with a 2.32 grade point average which was, I think, the third worst in my class, or it's in that range. [clears throat] My roommate happened to be lower than me so there was at least one lower than me. SY: That's always nice [laughs]. WL He's still still one of my best friends. But the fact that I managed - first of all had to catch up. So I ended up, there was one semester I took 22 credits just to get back on track because I came home from my freshman year and I told my dad that, "I think I need to change majors. This electrical engineering thing, I'm, it's not working out for me." And he said, "I'm paying for the next three years. You can finish up in the next three years. Your best chance of doing that is to stay in electrical engineering. So go back to school and get it done." So I did. I really wanted to change to diplomacy, and it didn't work that way. So I really had to catch up, I really did take a huge course load which of course, you know all my grades suffered when I was spreading myself so thin and trying to do Corps activities, et cetera. SY: Do you think it was also you didn't have to learn study skills in high school? WL: Yeah oh yeah, definitely. I mean Calc I, I was totally unprepared for the academic rigor of Calc I. Just totally not prepared for that, and it showed. So I did, I did the whole catch up thing and so by senior year I actually had a relatively normal course load again. And the fact that I, I think I got a 3.1 my senior year, to imagine that 3.1 still only got me to a 2.32 overall [laughs] should tell you something. But the fact that I got an A on my senior project was just a moral victory for me. And then so you know the crowning achievement of course was commissioning and graduation and everything that went with that. I was only the third person in my father's extended huge Irish family to ever get a college degree at that point. SY: So was your family ecstatic? 7 WL: Yeah, so the whole clan descended on Northfield. My father had eleven sisters and brothers of which one had passed by then, so everybody else descended on Northfield. They rented like a whole slew of condos over at Suagrbush and it turned out to be like a weeklong celebration. It was really quite something um… SY: That's awesome. And these are all like working class Boston cops and firefighters? WL: Yeah so my dad grew up in Roxbury and he was a firefighter. He ended up in Natick. He was an outlier, he actually moved all the way out to Natick at the time. One of my uncles was a Boston firefighter; another one was teamster, he drove an oil truck; another one owned a cleaning business. So they were working class people. Proud people. And my father was a very, very bright man but he decided he wasn't gonna go to college so that others could. That was really his decision. And so it was, it was you know it was a celebration of kind of that, "Well finally somebody's gonna move up the middle class," type of thing. So it was great, it was a lot of fun. SY: Yeah, and then what'd you do right afterwards? WL: So my, my orders to my military intelligence officer basic course weren't, didn't even exist yet. I got commissioned and went back into my Army Reserve unit but I had to do my officer basic course, and the next available slot was the following February. So I worked the summer at the tent company where I had been working summers, and then that job ended because the summer ended, and then I went back to work for the florist that I had worked at all through high school. And I worked there until February and then I, so that was kind of interesting working as a electrical engineer as a custodian at a florist company. And then I went to my officer basic course in Fort Huachuca, Arizona for six months. And that just so happened to coincide with the kick off for the Gulf War. So I was, you know, sitting in classes in Arizona trying desperately to try and get released so I could go to the war which is, you know, that's, it was the big show, who knows if there's ever gonna be another one, you know that sort of thing. SY: Oh back in the days when we thought there were no more wars. WL: Yes, right, Cold War was over and the Gulf War was the big show and— SY: Right that was gonna be it, the end. WL: So yeah, so of course they weren't gonna release me because I needed my officer basic course before they released me and then by the time the course was over it was all over but the crying, so. It was such a fast war. SY: And did you know anything about, I mean, did you know about Iraq at that time? Did you know anything about Kuwait? Did you know anything about Saddam? Had that been something you'd gotten at Norwich? Like that geopolitical understanding? WL: Yeah I had no geopolitical understanding from my time at Norwich. I did get a lot of that in the reserves and at the officer basic course. So I had a very, very solid footing on the geopolitical issues kind of as it was happening, I suppose you'd say, but definitely not while I was at Norwich. I was very, I had you know my, my ROTC unit, I was the first sergeant of the 8 freshman company when I was there. And I had no Corps responsibilities, and I had my electrical engineering curriculum. I was the president of IEEE, the Institute of Electrical Electronics Engineers, the student chapter, so nothing like picking the kid with the lowest cume in your class to be president of the social club. So that really took up my time and ah, there really wasn't a lot of time for much else. SY: Yeah that makes sense. Okay so you're all ready to go and the wars over. WL: Yup. SY: So what do you do instead? WL: So I came home and that was probably a lifetime low point. The economy in late '91 was absolutely atrocious. It was awful. No jobs anywhere. I went on so many attempted job interviews, you know just showing up at companies and filling out an application. And all the tech companies all over New England, and there was just nothing. And I ended up, let's see I sold pots and pans for a little while. I worked in a call center for a little while, and I was pumping gas for five dollars an hour in April of '92, so this was just about two years after graduation, when a good friend of my dad's drove into the gas station where I was pumping gas. It just so happened that the guy that owned the gas station was a selectman and I had run his campaign because my father was very active in town politics, and the guy that pulled in was a very good friend of the gas station owner and my dad. And at the time he was the Deputy Commissioner of Massachusetts Highway Department. And so he looked at me and he said, "Bill, why are you pumping gas? Don't you have an electrical engineering degree?" I said, "Yup. But there's just no jobs." And he said, "Well show up on Monday, you'll have a job." And I was like, "Show up where?" [laughs] He said, "Show up at 10 Park Plaza, that's where the Highway Department is. I'm sure we could use an electrical engineer." So that was my big break. I ended going to work for the Highway Department for two and a half years, and found a home and a career in an industry that I'm, I've been very fortunate to grow up in. And, you know its proof positive that family and your connections are as important as what you know. And that certainly worked to my advantage. SY: Yeah absolutely, and then you gone on, you've got like a gazillion degrees. WL: [both laugh] Well I'm, despite my undergraduate experience I've really come to appreciate learning and growing intellectually. So I've pretty much been in school ever since I graduated in one capacity or another with short breaks. There was my officer basic course, then my advanced course, and then after that you go to the Combined Arms and Services Staff School. And sprinkled throughout there I took some graduate classes at Northeastern, at UMASS Lowell, and then I completed the Command and General Staff College. And I really got bit by the bug, I decided in 1999 that I wanted to go to law school. And I'd always dreamed of going to law school when I was at Norwich but I, with a cume of 2.32 it was highly unlikely that I was gonna get in. SY: Well you also didn't have time to take classes that weren't electrical engineering classes.9 WL: That's true that's true. So, and and I set out to be a patent lawyer to utilize my technical background in the field of law. And in the '90s I worked for a consulting firm called HTSD and they did a lot of Wal Mart related work - site planning and transportation planning, traffic engineering. And I really found a niche presenting to local planning boards. And it just so happened I was elected to my hometown's planning board from '94 to '97, I think. And so I found, kind of found a home, I found a comfort zone with the planning board process. And I was attending a lot of planning board hearings and there would be a big high falutin' downtown Boston lawyer, and there would be a local planning lawyer, and then they'd put me out because I was articulate and could present technical information in a way that lay people could understand it. And I was at that time billing out at about 120 dollars an hour and the [clears throat] two downtown, the two lawyers were well above that, and they just sat there and listened. And so it kind of occurred to me, I'm like, you know, "I can sit there and listen for a lot more money and be happy" [laughs]. So I really decided in my mind that I wanted to go to law school. And so in '99 I left the consulting firm and I went to work for the City of Somerville as the traffic and parking director and worked in that capacity directly for the mayor. And I was in her office one day, at that time I was, I don't know, thirty-one, and she said, "Bill, it's pretty clear to me you don't want to be traffic engineer the rest of your life. You've good political skills, and you've good communication skills, what do you really want to do?" and I said, "Well I really want to go to law school but I don't think I can get in. I have an application pending at Suffolk, you know I just don't have the grades. I did okay on the LSAT." And so she said, "Sit right there." So she went into her private office and then she came out and she said, "You're gonna get a letter of acceptance in three days. Don't embarrass me." So she pulled a string, again it's who you know not necessarily what you know, and I went to law school. It actually took me seven years to graduate because I deployed twice. I deployed in 2001 to Bosnia, and then 2003 to Iraq, and so uh I had to take military leaves of absence for those two. The school was great about it, but. So in 2007, believe it or not, I finally completed the law school program at night. And like I said, you know I've been very, very oriented towards continuing my academic interests ever since then. I did the Joint Forces Staff College, and I did the Army War College, and I did - of course the War College is a master's degree producing program. And then the, I did the master's in transportation and urban systems at North Dakota State University. So it's fun. SY: You have a lot of degrees. WL: Its fun. I enjoy it so you know it's something that I feel incomplete if I'm not constantly studying, learning something. SY: I mean you're preaching to the choir, I have two master's degrees and am gonna go for a third at some point. WL: There you go. SY: I hear you. So let's go back, let's rewind actually, and let's go back to your deployments. WL: Okay. SY: So it's 2001. 10 WL: Yup. SY: So can you tell me that story? WL: Sure, in December of 1999 I was alerted that I was gonna get mobilized. Is that right? No, December of 2000 I was alerted that I was gonna get mobilized for Bosnia rotation. And at this time it was strictly a peacekeeping mission and there were actually several opportunities for me to jump off that bandwagon. But once I was starting to go down the path I was like, you know, "I've spent my entire time in the Reserve wanting to someday get mobilized. And here I am, you know, I have an opportunity to get off the train and I just really wanted to fulfill that particular aspect of my life and go on a mobilization." SY: Yeah, what's the desire to mobilize? What was the…? WL: Well I think on several levels. One is you know you get so invested in all that training. I mean if there's one thing the Army is particularly good at is training, constantly training and it's a huge investment. And I felt like I just wanted to realize the return on that investment, on some level. I also felt like the citizen soldier mantra of Alden Partridge was kind of a river running through that whole thing, because at the time the active Army was trying to turn that mission over to the Reserve and National Guard, and it just seemed to me a very logical extension of everything that had been my life to that point. You know it was a peacekeeping mission, it wasn't a combat mission. I had, you know, I don't know how much time you've been in Somerville, it's a tough town so one could say some of what I did there is peacekeeping. And it was, you know, it was it was nation building it was community building and to me that felt very satisfying, it felt like a good match for everything that I had to offer at that time. And I just really wanted to see that through. SY: Yeah. WL: So we mobilized in August of 2001. So there was a nine month buildup of this constantly training and repetitive drills and paperwork. SY: And what was peacekeeping, I mean obviously the mission became different, but what was peacekeeping gonna look like? WL: Peacekeeping was supposed to be having a continuous presence in the communities that had been torn apart by the civil war. In part to provide a buffer between the warring factions, but perhaps more importantly to set the example of how to do things right, to provide that beacon of democracy and hope and and and what, you know, the model of western democracy should look like. So a lot of it was anticipated to be monitoring elections, and providing a presence in the towns so that there was no opportunity for the warring factions to engage in what could be provocative. SY: Weapons or no weapons? WL: Um weapons. SY: Weapons. 11 WL: Yup and there wasn't, it wasn't expected you'd need the weapons and not to split hairs but the Army calls that form of peacekeeping peace enforcement, whereas true peacekeeping is without weapons. And so you can argue one way or the other, you know, what the intended mission was. NATO calls it peacekeeping, we were calling it peace enforcement, but it's because we had weapons. So we mobilize in August. We went to Fort Bragg for a couple weeks to train up with our active duty counterparts, got on a plane on September 10, flew from Fort Bragg to Fort Drum, picked up a whole bunch of soldiers at Fort Drum, and then flew from Fort Drum to Ireland, and then landed in Ireland. And then when we took off from Ireland and flew to Tuzla Main, which is the airfield at the Eagle Base, in that time the attacks in 9/11 occurred. So we landed at Eagle Base, and the whole plane cheered [laughs] because it was the culmination of literally ten months of training. We're like, "Yes, we finally made it. " There was on our plane a whole bunch of reservists from New York, New York City in particular. So when we coasted to the end of the runway we all expected to get off fairly quickly and nothing was happening. So we were all kind of bewildered, you know. And then the post command sergeant major, we didn't know he was the command sergeant major at the time, but the post command sergeant major came on the plane and he said, "I regret to inform of what's taken place in the United States. And gentlemen, ladies, the United States is at war and stand by for further instructions." So me and a bunch of my friends on the plane we were, you know, we kind of concluded in our minds that this was a drill. The Army's prone to coming up with these ridiculous scenarios and saying, "Okay you have one hour to brief the commander on what you would do under these circumstances." So, you know, we're all huddling, "What do we do, you know, what do you think we should do?" And we really had resolved in our minds that it was an exercise. And then not too long after that junior enlisted guy came on the plane and he said, "Okay, we really don't know what's going on in the world but we're in a predominately Muslim country. Everybody is gonna get their ammunition basic load as they get off the plane, and stand by for further instructions. Most of you guys are standing post until all this gets sorted out." So right then we knew it was no kidding. So the kids that were from New York City on the plane were obviously were very concerned about their families, and there were lines set up to use the very few phone lines on base. SY: Hey and we're going. WL: Excellent. SY: Look at that. Okay I feel good about that. Here we go. Okay so you're in the intel business, the mission is changing. WL: The mission changed. My job was to be the requirements manager, which is to determine what things get collected on. And then there are different means of collection. There's foot patrols, which was the vast majority of our intelligence collection. We had aerial intelligence platforms, and signals intelligence platforms, and various other means of intelligence collection. But my job was to figure out which asset would collect against which requirement, and then my boss who was the collections manager, would task out all those tasks to the various subordinate elements. And, you know, I was anticipating that my job would be mostly collecting about economic intelligence, political intelligence, issues related to governance. And it turned out that 12 there was still some aspect of that, but I really had two tasks: one was to help catch persons indicted for war crimes, which was our exit strategy to catch the we call them PIFWCs (Persons Indicted for War Crimes), PFWCs. So one job was to try and track those folks down so they could be captured by Special Forces, and the other job was to do directed patrols in neighborhoods and areas that were the more conservative and known extremist-view Muslim groups. So when Bosnia had its civil war a lot of freedom fighters actually came from the Middle East and from Northern Africa to Bosnia and settled there, married into the community, and so those communities were obviously of great concern to us at the time because we really didn't know what exactly was gonna occur. So that was, that took up a lot of time. SY: And what [coughs] what did you end up concluding about those communities? WL: Um so some, there was some activity there that was responded to appropriately. I was tangentially involved in the, the detention of the Sarajevo group that was trying to break into to U.S. Embassy. And that group actually ended up in GTMO so I was partially involved in the intelligence lead up to that particular operation. And I think that's probably the biggest operation that we were involved in. We were involved in other couple other operations and then on the other side I was very involved in the PIFWC hunting, which I thought was probably one of more rewarding parts of my time there. SY: Yeah I would imagine. Yeah and so what ended up, did you capture some people? WL: Ah yes, whose names they are anymore I can't remember. SY: Right, unless it's Milosevic, I won't remember either. WL: No, we were—the guy that we were really hunting was Radovan Karadžić and we didn't catch him. The French dimed us out and he escaped because the French gave him a heads up. SY: Huh, why they do that? WL: Um, that's a really good question. The French were very sympathetic to the Serbs, and I don't really know why that was but they had a very sympathetic posture towards the Serbs in the conflict. So they caught the guy on his cell phone telling Karadžić to escape and so he made a very speedy exit out of Bosnia. But from that point forward there was some very deep soul searching about who we shared intelligence with and that was a pretty tough thing to lose out on, you know. SY: Hm. You don't think of the French being people U.S. intelligence has to watch out for. WL: Yeah well I mean they're, they're, you know on a geopolitical level they are actually one of our biggest adversaries from a spying point of view. SY: Really? WL: Yeah. SY: Fascinating. WL: Yeah there's all kinds of open source documents on that you can read about [laughs]. 13 SY: Okay I'll go educate myself about that later. Um okay, so that's Bosnia and then there's Iraq. That's 2003. WL: Yeah so I was home for 10 months and the Iraq War was spinning up, and one of my closest friends who was my boss in Bosnia called me up and said, "Bill, we're putting together the band. We're going back, we're going back on active duty. Do you want to come?" And I said, "Well, let me think about it, talk to my wife, see what I wanted to do." And after a lot of soul searching you it just seemed to be the right thing to do to go with people I knew rather than wait a couple of years and be an individual mobilization placement and go with people I didn't know. So, you know, a couple of days' worth of serious soul searching and you know thinking about all that it would mean to my family, I decided to go. So I got mobilized in February of 2003, went to Fort Dix for our pre-mobilization training and activities. Spent about a month there, then got sent to a forward operating base called Camp Virginia in Kuwait, spent another month there getting all of our final shots and getting our vehicles in country and getting ready to go. And then during the ground war we got the go-ahead to go over the berm and head into Iraq. So we had a seventy-five vehicle convoy that took off out of Camp Virginia and convoyed just about twenty-four hours straight all the way to Camp Balad, which had numerous different names over the years, but it was Balad Army Base. And we ended up there for abou--I was there for about a month and a half. When we got there everybody they just said, "Freeze wherever you at, the ground war is over. And now were gonna consolidate on the objectives." And so we stayed there and made camp for about a month and a half. And then there was a call for augmentees to go to Baghdad to help staff up the new headquarters for the theater - the entity was called Combined Joint Task Force 7. So I was deemed not essential to my battalion headquarters. I had been the assistant S3 battle captain for operations and plans, and so they just said, "Listen you get a whole bunch of extra captains down there at the 325th MI Battalion, cough up two and send them to Baghdad and please send ones with human intelligence experience." So I didn't actually have human intelligence experience, but they sent me anyways. And me and one of my best friends got sent to Baghdad. He ended up being the battle captain of the CJ2X which is Combined Joint, 2X is human intelligence section. And I ended up being the human intelligence operations officer for the theater. And that, phew boy, that was probably one of the most traumatic, interesting, dynamic, fulfilling, every possible emotion you can think of. SY: So let talk about 'em, let's tease it apart. So what's, what's traumatic, what's fulfilling, what's? WL: Well it was a fairly easy job from June, I think I got there June 6, until mid-to late summer, and then the insurgency started. So it was initially really exciting to be in to be involved in the setting up of this new headquarters and the staffing of it and the policies and procedures that went with it and standard operating procedures and writing. We were still doing detainment operations and one of my responsibilities was again was to think about the requirements, what we needed to collect intelligence on from a detainee point of view. And I had a hundred tactical human teams out in the field that were collecting intelligence, and my job was to figure what they should collect on. So I had this huge enterprise that I was working on. I was only an Army captain and it was a huge scope for somebody with very little experience in that realm. And I,14 you know I sip from a fire hose for about two months, and learned a lot, and filled my brain up with a lot of cool experiences that I only learned about in books. And so that's kind of the fulfilling part. And then when the insurgency started we had a commanding general named Ricardo Sanchez, Lieutenant General Ricardo Sanchez, and he turned out to be perhaps the most toxic leader I've ever met in my life. He would, he would question everybody's performance of their specific jobs without any inkling of what their job actually was. He was heard to say things like, in front of thousands of people in the battle update brief, he'd say things like, "Why are we catching so many people and detaining them, why don't we just kill them?" So that environment bread a lot of, just a toxic environment. And if you're, if you're a malevolent person looking for an excuse to be and have an outlet for that malevolency, that's a license. And, and what that ultimately, in my experience, devolved into was the Abu Ghraib problem. So for me in August, August-September of 2003 we had an interrogation and detention facility over at Camp Cropper which is on Baghdad International Airport, and the international community for the Red Cross came and said, "These are inhumane living conditions. You gotta get these detainees out of here." So working with the MPs we had to find someplace new to put them and it just so happened that the prison, the maximum security prison out of Abu Ghraib - they're actually four prisons on the Abu Ghraib complex - had just begun renovations and it was intended to be used by civi-by the Iraqis for civilian detainees. And, and so we went out to take a look at it at the provost marshal's suggestion, and determined that it would be an absolutely magnificent facility for this. And kind of reflecting on the citizen soldier model, on my team of intelligence guys my driver and NCO in his civilian life was a corrections officer at Rikers Island; and my company commander was the president of state correctional workers in Massachusetts, the Correctional Worker's Union and he was, he was a, correction he was a corrections officer here in Massachusetts. So I brought them with me and I said, "You know we have to find some place to put the worst of the worst, the people we want to interrogate, what do you think of this facility?" And they were like, "This is perfect. This is the right place." SY: What made it perfect? WL: It was, ah, it was well organized, it was clean, it was neat, it wasn't in the bombed out parts, it wasn't in a mud puddle. It was just in immaculate shape because it had been renovated and it was perfectly suited for an interrogation facility. SY: So the thinking in some ways was that it would be humane? WL: Yes. Absolutely that was the absolute intention was to—when you have high level detainees you don't want them to think about anything else other than what you want them to think about. You don't want them thinking about how to escape the mortar attacks at night, you don't want them to—you want them to be thinking about whatever, whatever you're working on with them in terms of intelligence collection. So it was really an optimal facility. And so that was, you know that was a high point in my deployment. It was. I actually have pictures of me behind bars at Abu Ghraib. SY: I saw those pictures. WL: That's the day I picked Abu Ghraib. It was my staff action that made Abu Ghraib happen.15 SY: And they're really chilling in retrospect but at the time, right? And then and then it looks like you're seeing all the remains of Saddam Hussein's prison too. It looks like a lethal injection bottle and signs for death row and so I'm-I was trying to imagine what you guys were talking about when you were walking—there's graffiti, super weird pornographic graffiti. What were you guys talking about when you were exploring that building? WL: You know we'd already been briefed that Saddam executed about 30,000 people at that jail in his reign of terror. And we also knew that some pretty despicable things had happened out there. And so, you know, it was all to us almost surreal to be walking around and seeing all that wild graffiti, and the, you know we don't really know what was in those bottles but you can [laughs], you can make all kind of informed guesses. And then to actually go in the death house which, which ultimately got walled in so that people wouldn't go into it so it could be preserved for war crimes. Um, I mean that that to me was the closest thing that I have ever felt to death because you could smell death. It was it was an awful, awful, awful place. So that, you know, was traumatic on some level but the breadth of the experience for me was just absolutely incredible in terms of the scope of what I was involved in. SY: So let's go back to the citizen soldier idea to the idea of the ethical soldier. So what do you think happened there? What turned it into what it became? WL: So there was this enormous pressure starting with Secretary of Defense - Undersecretary of Defense - all the way down to Ricardo Sanchez: "We need to get more intelligence, more actionable intelligence so we can stop this insurgency." And the pressure, I can't even begin to describe the pressure that these people, these senior leaders were under. And I, I have the luxury now at this point in my career to have a sense of what that strategic leadership's like and how, how difficult it is to manage political expectations and, you know, the realities of a war torn environment. And I guess I can see how a twisted mind can get twisted to the point of losing the ability to be a genuine leader. And that's what happened. At all ranks people that could twist their social values to suit ends that were inconsistent with those values, those people were everywhere. And it permeated all the way down to the lowest level, it really did. I wasn't, I didn't personally didn't meet any of the MPs that were involved in the atrocities that happened at Abu Ghraib. I did know two of the intelligence people that were involved, not on a friendly basis but they were they were junior enlisted and I knew who they were and they weren't bad people, they just caught up in a very ugly situation. And so I think it was that that just that tiered level of toxic leadership that permeated everything - results now, don't care what the cost is. And, and I learned a lot from that experience. I learned, I learned really how easy it is for well-intentioned, well-managed groups to get off track because there's this abject fear and and apprehension about failing. Because you're failing your brothers in arms when they're getting killed every night from mortar attacks and roadside bombs, and so this this constant drumbeat of "Your brothers are dying, your sisters are dying on the roads of Iraq. You have to do something, you have to get this intelligence." And so when people say that enough, and you live through enough depravity, it's not hard to imagine how people can lose it and I think that's what happened. I really do. SY: And now you're a colonel so now you are higher in the leadership. How, how as a leader do you think you can prevent this type of thing from happening again? 16 WL: That's a, that's a good question. I've taken the last five years of my career and really focused on mentorship. I sit down with every single officer that I rate or senior rate and I'm, unfortunately I'm one of the rare people that does this. One on one I devote an hour at a time to each and every one of them and really have a conversation about values and how values are the foundation of citizen soldiery, because all my soldiers are reservists, and how values are really the foundation of good ethical leadership. And it might sound weird to have an hour long conversation about values but that time goes quickly when you have people that are engaged in it, and I can tell which ones get it and which ones don't get it. And the ones that get it are the ones that I invest my time in and the ones that just sit there and go, "Yes sir, yes sir, yes sir." "Okay [laughs], you don't really get it, so you know, you're not really on track." And that's how my ratings fall out. So that's my way of giving back, I guess, is to try and identify the people that I think have the moral footing necessary to be a strategic leader. SY: And so [coughs] if you were gonna give Norwich advice about how to train ethical leaders, right, who can who can stand up when things are toxic right, who can have integrity. What advice would you give them? WL: Excellent question. When I was a cadet, not a Norwich cadet, but an Army ROTC cadet and to some extent the Norwich thing, making second lieutenants was kind of a cookbook operation. It was "Here's the recipe. Put him in the box, sprinkle all the dust around him, shake it up, enough will stick. Send him all to all these very regimented courses. Get him smart about how the Army works and stick him in the force." And I think that was, I know that was a very Cold War mentality - shake and baking officers. Today's world is so much more complex. SY: Okay hold on one sec [sirens outside of office, interview pauses]. [interview resumes] WL: So now we live in the age of the strategic corporal, where the lowest private through social media can literally influence the battle. Abu Ghraib is an example of that, those pictures got out. And ah, so you have to teach leaders—it's much less a recipe than it is a crafting. Every individual needs to be crafted. They have to understand the strategic implications, they need to be taught how to think critically and creatively. The very volatile world that we live in with globalization, urbanization, mass communications, climate change—all these things weren't even in our vocabulary when I was a second lieutenant, because we were focused on the Cold War. And now our threats are more likely than not, the future threats are less about kinetic threats, somebody shooting at you, and more like what happens when a city of 24 million people gets hit with a tidal wave. And then what do you do? And you're a second lieutenant and you get put in charge of a bunch of people in that environment. There's no way that you can possibly teach a second lieutenant how to handle every single one of those situations. Whereas when I was a second lieutenant you had a cookbook, you followed the cook book, "Don't deviate outside of this, you'll be good." Now we have to encourage them to look outside of the four corners of their little world and figure out how what's on the right and the left is gonna impact their operation. And, you know, the military talks now not about the unknown but the unknowable. So as an intelligence officer the unknown was pretty daunting. My job was to 17 figure out what wasn't known and how to go know it, how to collect that information. What we talk now about the unknowable, the implication being, you can't know [laughs]. You can come up with various constructs of what that unknowable thing might do, and how you cope with that, but it's literally unknowable, you'll never know. And so that framework has to be driven into the lowest levels because those kid—those are the kids that are gonna make it survive. They're gonna go into villages with people who are living primitively and try and infuse in them our democratic Western values, and help them with development and conflict at the most elementary level. And that is not something you can get out of textbooks at Norwich. You have to go out in the wide world and see that. I love the fact that Norwich has a very aggressive international program now, because that is absolutely - I am utterly convinced that the future of education has to involve an international component so that you see, touch and feel how other people live and have an appreciation for other, other value systems other than Western value systems. SY: Seems like anthropology classes should be required too. WL: Language class, anthropology class. I know it's awfully hard to do that when you have a technical discipline like electrical engineering, but I think that it's we are doing our nation a disservice if we don't educate our children and our young adults to live in an increasingly global world. Insularity is the enemy of America's success, it really is. So I'm utterly persuaded by that. And a little aside - when I grew up in the Army it was all about the Cold War, the Russians were our enemies, anything to do with Russia was like, "ooh." And so just as an example of how things change, in Bosnia in 2002 I had a Russian Spetsnaz colonel - full colonel, I was a captain - I had a Russian Spetsnaz full colonel working for me, doing collection plans for the intelligence that the Russians were doing in their sector. We had a Russian sector. And the guy's name was Colonel Volkov and I befriended the guy, professionally, not personally, I befriended the guy. And we ended up having a very good cordial relationship to the point where on Defenders of the Motherland Day in, I want to say it was February or March of 2002, he invited me to be his distinguished guest at the Defenders of the Motherland parade and ceremony. And I ended up getting placed in the front row right next to the CG, and the CG sat down and he goes, "You're in the wrong place, move back captain, you don't, you're not a distinguished visitor." And I said, "Actually, I am, Colonel Volkov invited me." And he looked at me like, "What? That doesn't make any sense." And Colonel Volkov showed me that cooperation, even in today's environment, is possible, you know when you get down to the human level. He invited us to that event and then held a private reception for us with vodka and smoked salmon and toast and cheese. And then we moved from to that private reception to his group's his little special forces bar on the Russian base and we drank there for like four hours. And then we were all trying to leave and one of the traditions is to cut the patch off your uniform and exchange patches. So I was in the middle of cutting my patch off my uniform and the colonel was looking very longingly at my Gerber knife, it was a very basic folding knife. And I said, "Sir, would you like my knife as a gift?" And he said, "I could never accept," through his translator, he was like, "I could never accept such a generous gift." And I said, "Come on it's a thirty dollar knife," and I put it in his hand. And he goes, "And I must repay you." So he takes me to his private quarters. Now you have to keep in mind I'm on a Russian Army base in the middle of Bosnia and me and this colonel walk off into the woods arm and arm, half in the bag. And I'm gone, and all my 18 colleagues are like, "Where did Lyons go?" So I disappeared for an hour. He took me back to his private quarters. We drank Slobovicz and chatted a little bit down there, and then he reached into uni-his closet and he took his uniform, and he took every badge off his uniform and he said, "Is this a good enough gift?" And I was dumbfounded like, I have now all these Spetsnaz badges from Russia. And I said, "Sure." I'd have taken two, but I'll take it, you know? So I put it in my pocket, we had another shot of Slobovicz and then it occurred to me, "Oh my God, like I've been gone like an hour with a Russian Spetsnaz colonel and if they're not totally freaking out, something's wrong." So we go back and you know frantic, "Oh my God, thank God you're okay." And I went back to Eagle Base that night and I just reflected that a mere three years earlier we were mortal enemies, and to have that experience at that juncture in my life was just remarkable, remarkable. And it just proof positive that whatever today's situation is three years now it is not what you think it's gonna be and and and if Norwich doesn't produce people that can anticipate those changes and be ready for those challenges. You can't know them all, but you have to have the intellectual capacity to cope with them all, to adapt to them all. SY: And not knee jerk prejudices against entire peoples and populations or religions, right? WL: Exactly. SY: Because lo and behold [laughs]. WL: Yup, exactly. So that really opened my mind up to how important it is be, and I used the word agile because you have to be intellectually agile. You have to understand and perceive on a very subtle level all the little changes that are going around the world, and if you're not capable of doing that, you know, we're gonna make colossal strategic mistakes. The strategic corporal is gonna make a big blunder and jeopardize an entire national security strategy. And who better than to do that than citizen soldiers that have one leg in the civilian world and understand things from the civilian populous point of view, and one leg in the military world who have a greater appreciation of military strategy and tactics and operations. I think the citizen soldier brings that dimension to, a very much needed dimension to the national security strategy. And incidentally many senior Army leaders after thirteen years of war get it, they have had reservists in their headquarters and have had one on one contact. I myself, my boss in Iraq was General Barbara Fast, active duty, one star promotable, and I was in her office one day and she was briefing me-not briefing me but, you know, bringing me up to speed on a particular initiative [coughs]. And she says, "What do you think of this?" and I said, "Ma'am I think that's really awful idea." And she was startled, she said, "Nobody talks to me that way. Why do you talk to me that way?" And I said, "Ma'am, I'm a Reservist. If I can't be honest with you than I'm doing something wrong. If you like my advice and change your plan because I was honest with you, then good, you changed the plan in a way that I think is constructive. If you don't like my advice and you say, 'piss off,' I just say, 'good,' because you know I was heard, different ideas were on the table, and I wasn't a yes man." So I said, "Ma'am, you're always gonna get a very honest answer opinion from me. You might not like it but it's gonna be a very honest and direct opinion." And she goes, "You know, I have like twenty majors that work for me" (at this point I was a major). She's like, "You know nobody, nobody gives me honest advice, you're the only one." And from that point forward I was her go-to guy for the "is this a stupid idea or a good idea or whatever." 19 SY: So what do you think gave you the chutzpah to be able to do that, to sort of to speak your mind in that context? WL: I think it was a lifetime of of—first of all confidence in your analytical abilities which I, I've always been fairly confident in my analytical abilities. But I think it was the, you know, the lifetime of values thing, the integrity that my parents inculcated in me, and the school inculcated in this this this, "Always stand up for what's right approach." And, you know, the truth of the matter is you know we live in a somewhat political world so you do have to when to pick your battles and not everything can be a fight because that person gets nothing done. But you really have to be perceptive and know when is the right time to speak your mind and make your thoughts heard. And if you're judicious and thoughtful about it you'll get a reputation for being the one that can be called upon to consult with in tough situations. And I, I've been fortunate that that's been the case for me. I've been counsel now to people that I started as company grade officers that are now generals, and it's satisfying and rewarding when somebody calls you up and says, "Hey I got this, you know, this really tough problem, just wanted to talk to you about it, you know. I don't need an answer. I just want to talk it out." And it's very satisfying, it really is. SY: I can imagine, you know it's interesting at this point I've done a bunch of these interviews and in my experience it's reservists and ah helicopter pilots— WL: [laughs]. SY: Who their identity as citizen soldiers is about, you know, standing up for what you think is right even if it is pushing back against authority. And then people who are more Regular Army, that is not their mentality. It's interesting. That's what I've observed so far, yeah. WL: One of my, one of the, my, the deputy intelligence officer for Iraq, he was our boss for a little while, and he was responsible for the day-to-day operations and General Fast was the big thinker policy person. So Colonel Boltz is the guy's name, he's a Norwich guy, Norwich, I want to say '78, '79, Steve Boltz. He's currently the Deputy G-2 for U.S. Army Europe, fantastic guy. So he would come into our—we were behind a purple curtain believe it or not in our little headquarters, and he would come in and he would flip the purple curtain open, and me and my buddy who was Ponce, this guy's name was Captain Ponce at the time, he's now Colonel Ponce. He'd go with his really strange accent, "Ponce, Lyons, tell me the truth, all my majors lie to me and you're the only ones that tell me the truth!" And we'd sit down and we'd have an hour long bull session with this colonel because he could trust us to just tell us the way it was. And when we were flat out wrong, he'd explain it, he'd mentor us and say, "Just because you have the chutzpah to be honest with me. I'm gonna invest in you and, and mentor you." And so Ponce and he actually ended up being very close friends, and Bill just visited him in Europe like just two months ago. And he's just a fantastic guy, fantastic leader. I mean he was the, he's the classic guy who got to colonel speaking his mind but couldn't get to general because he spoke his mind. That's Steve Boltz and I appreciated him for all of that he was a really straight shooting kind of guy. Really, really cool. SY: So it seems like you've seen examples of really toxic leadership and really good leadership? 20 WL: I have, yeah, yeah. SY: And I'm wondering if I have more questions to ask you about that. I mean and you've served, you've served at all your deployments as an officer. WL: I have, yeah. SY: And I guess how do you think the experience is different um for somebody - I mean this is such a huge question - but for somebody who's enlisted. I guess I've been doing interviews in part with some people who've dealt with PTSD and it seems pretty clear that PTSD is more prevalent among enlisted men than officers, and I don't know if that's true or not true but do you have thoughts about that? WL: Yeah, it's not my experience. I think that officers tend to manage and conceal their PTSD because they're expected to. You're expected to be the tough one, the guy that keeps it all together, but there's ample opportunities, ample examples of officers that didn't keep it together. I'll give an example, my, my brigade commander, a guy whose name is escaping me at the time, he had the single largest military intelligence brigade ever assembled, seven battalions. It was huge and he was responsible for Abu Ghraib, the intelligence side of Abu Ghraib. And I remember being summoned to his office and a guy named Jonathan Carpik came to me and he, Captain Carpik, and he said, "Hey Colonel." I can't re—he's the guy pinning the medal on in my picture, and I can't--I'm just drawing a complete blank as to his name. He said, "He wants you in his office." Now he had this little closet of an office, it was literally a closet with a desk in it. And so I went and the door was maybe three inches open and I could hear sobbing inside. So I was like, "Well that's weird." So I knocked on the door and he said, "Come in," and I kind of cracked the door a little bit and he said, "Come on in Lyons." He was visibly shaken, and he looked at me he goes, "You know I never thought I'd say this, but I hate my job and I hate my life." And that was a full colonel in the middle of a combat environment. And if that's not PTSD I don't know what it is. So, you know he clearly was struggling like the weight of the world around him. I myself struggled with survivor's guilt coming home. SY: Can you talk about that? WL: Well I spent about a year in therapy just coming to terms with the various losses. Two guys in my unit got killed, Travis Fredrich and um Gregory Bellanger two, one was a cook that was on a convoy, the other was an intelligence interrogator who was killed in a in a mortar attack. And that was a bit of a loss and I came home and my Norwich class president Rob Soltes was killed shortly thereafter. He was an optometrist on a Civil Affairs mission in northern Iraq and he got hit by a VB IED and he died [coughs]. So those were very traumatic experiences for me, and what it resulted for me was you know those were lives that were lost. And first of all it could have been me and maybe I would have felt better it was me so that their families didn't experience the loss. But it also made me reexamine all of my own priorities in life, like and this is gonna sound trivial and trite, but how can I live better to make their loss worth it? So that's really been sort of the driving force behind my life since then. And then my bo--my roommate in Bosnia, a guy named Harold Brown who's from Bolton, Mass., Army Reservist, he ended up getting recruited by the CIA when we left Bosnia. And he ended up being an intel operative for 21 them. and he is the one of the guys that gets killed in Khost in the movie Zero Dark Thirty. That was what? Four years ago now, Christmas-ish? That was a huge loss, I mean that was very very traumatic. He and I were very close in Bosnia. We stayed close. So I still work with his family and we try to remember him every year. It's a very big loss, so. SY: I also would imagine coming home and then the Abu Ghraib scandal breaking would also be a bit of an existential crisis in addition, right? WL: Yeah. Well I and Ponce ended up being interviewed extensively, ah what's an AR-15-6 investigation, which is an investigation into potentially criminal activity. It's like a precursor to like a grand jury type of investigation. A guy named Major General George Fay came and interviewed us because of Abu Ghraib. And I was interviewed extensively as was Ponce, and you know looking, they were looking deep and desperately to try and find the trigger that caused all that and I mentioned I don't think it was anything specific, I think it was just pervasive. But um, but reliving all of that was very, very traumatic. And I'll tell you probably one of the weirdest things that I experienced in Iraq was at six months under the Geneva Conventions if you are a detainee you are entitled to a review of your detention. And so in August, which was roughly two--six months after the war started, we had to start reviewing all these cases. And I was appointed the guy that was gonna be the intel person coordinating the review of all the files. So there was an MP officer that was reviewing for threats, and there was an intel officer reviewing to determine if there was intel value in that detainee and whether we should keep them for the intel value. And so we were reviewing all these files and we literally had something like 14,000 detainees at this point, and I'm reviewing the earliest ones first because they're entitled to their review. So one of the first manila folders I'm handed, handed has a detainee number on the, you know the little piece that sticks out, index, and a name. And you open it up and there was nothing in it and I go, "Hey anybody have the information on this file?" "Oh no, I didn't see anything." So I called down to the detention center I'm like, "Hey I got this manila folder with nothing in it" [laughs]. And they're like, "Yeah that's all we got." I'm like, "Well how am I supposed to make a decision on that?" you know, "Go debrief the guy and find out what the circumstances of, at least the circumstances of capture were." So somebody goes into the pen and now this guy's been tied up for six months and when they go, "So you know what's the circumstances?" And so he was walking back from the hospital after carrying his daughter several miles to the hospital, dropped his daughter off. On his way home, um, the 3rd Infantry Division captured him because he was out past curfew. Got rolled up, sent to Camp Cropper, then sent off to Abu Ghraib and had spent six months wondering what happened to his daughter, wondering if his family knew where he was, wondering anything. And so, I mean if we didn't make an enemy out of this guy I don't know what would, right? So I reflected a lot of that. That definitely troubled me, you know, as I, as I came home and unwound from the war that. That, you know, that haunted me a bit. So, you know, PTSD comes in a lot of forms. Those are my forms. And there are all different forms, you know. It's… SY: Yeah I talked to a guy last week who was in Vietnam and Korea. And in his words he was "cuckoo" after Korea, that's what he said. So he was, he had PTSD after Korea. And he said oddly he healed himself in Vietnam because in addition to you know developing a missile, he 22 personally created these two humanitarian missions. So like they took some rice from the Viet Cong and the Army was gonna burn it and he was like, "Yeah I'm taking that over to that village," right? There was another instance where he took the packing crates and brought it over to build a school. And he said really beautifully that he was able to maintain his sense of himself as an ethical person even though he was doing other things that he didn't feel good about. Because of that he was able to, to not feel so messed up when he got home. WL: Yeah, it's a good outlet. I think everybody, that's really what you need is an outlet. SY: Yeah, and maintaining a sense of yourself, right? WL: Yup. Yeah absolutely. I spent the last—the first—when I was deployed my mayor got voted out of office so I came home to no job. SY: Oh no! WL: So while I was trying to figure what to do a friend of mine said, "Hey, we're gonna start an engineering company. Do you know anybody that'd like to run it?" and I said, "Well, me." So I took that job and the weird thing was for the first two or three months I couldn't do anything. I would sit in front of the computer and stare at it, do internet searches about the war, because I needed the "vig," you know, the excitement of being engaged. And it just occurred to me one day I was like, "I'm a basket case [laughs]. I am totally lost." And that's when I decided to seek counseling because I knew that there was something wrong with me, and it was very standard behavior for somebody that was so amped up 24/7. I worked eighteen hours a day on military stuff and then [snap] gone. SY: Welcome home! WL: Yeah, welcome home, get normal, put a suit on, sit in front of the computer and and build a company. I was like uhh…. SY: Ahh! [laughs] what do I do? WL: So— SY: Did you have that hypervigilance stuff too that a lot of people describe? Like scanning and— WL: No, I, I honestly didn't. I did some pretty crazy stuff in terms of convoying in Iraq, but I never felt like the, and some people describe it to me as sort of the razor's edge experience, like you feel like you're right out on the edge of stuff. I did a lot of convoying in the Highway of Death and I don't know why but it never, and I was very very, I was very attuned to the threat and I did everything that I was supposed to do, but I never felt that particular high. The high I felt was more about working with Special Operators to identify targets, and to me that was the most exhilarating thing that I could do. So I, you know convoyed to Tikrit, and I convoyed to out to Abu Ghraib a bunch of times. I convoyed to Babylon. That was a wonderful experience, I got to explore all the ruins. Oh it was just fantastic experience, just very, very, um, very rewarding to do that. And yeah, I mean I spent a lot of time on my way out to visit other agencies that I 23 needed to coordinate with as part of my responsibilities. And it just never occurred to me, I knew how dangerous it was but it never felt as exhilarating as the other parts of my job. SY: Hm. That makes sense. WL: The other people that worked for me were like, "Why do you go out so much?" you know, "You shouldn't be so quick to go out on these convoys." I'm like, "But it's my job. I need to talk to these people." They're like, "Use a phone." I'm like, "I can't get the same information on the phone, I gotta go talk to these people," so. My driver who was uh, Freddy Klein, who probably would much have preferred that I did not go out. He tried on numerous occasions to talk me out of my road trips but he and I almost met our fate, we got shot at from behind by our own people who discharged a weapon when they shouldn't have, and it went right between us. I was sitting in the passenger seat of the truck and he was sitting in the driver's seat of the truck, went by his ear by about six inches. Yeah it was a pretty interesting day. So that's the closest I came to getting shwacked. SY: That's pretty close [laughs]. WL: It was a big, there was a night we got 57 millimeter rockets raining on us, and so that was another fairly close call. It was quite the experience to say the least. SY: How'd you get that teacup? WL: So, um, when I went to the, I think they call it the Al Faw Palace, it's the the palace that was in the middle of Camp Victory. Camp Victory was actually forming at that time, like they just barely had the perimeter secured when I showed up. And I had this guy who was a Marine Corps Major, a guy named Bob Sirks who was nominally my boss for three weeks or something. And he goes, "Have you been in the palace?" Now the palace was supposed to be off-limits, we weren't supposed to go there. I said, "I haven't." And he goes, "Let's go in." I said, "I don't know." He's like, "There's nobody over there, nobody will ever know." He's like, "I've been inside, it's cool." I said, "Okay." So we, we found a way into the building, I don't even remember what way we got in and it was opulent - gold toilet seats and gold leaf everything. And so he goes, "Hey, let's go in the kitchen." So we go in the kitchen and this huge china set, now this was a palace, one of the many palaces that Saddam used, but this huge china set with the tea cups and everything just left untouched. It's just sitting there. And he's like, "Oh let's get a souvenir." I'm like, "I don't know, you know." He's like, "Oh just a tea cup." So, "alright just a tea cup." So he gets a tea cup and I get a tea cup and he goes, "Now what?" I said, "That's enough for me." And so he took a whole bunch of other stuff and I was like, "Well I got my one war trophy, I'll take this." So that was the tea cup story, and that particular day, again because there was nobody in the palace. There are a whole bunch of pictures in my CDs of being inside the chandelier which is a totally cool experience. There's a chandelier in the pictures and you can actually go inside the chandelier. SY: I somehow must have missed that set of pictures because I—you know what? Maybe there were two Iraq discs and I only looked at one. I'll go back and look later. 24 WL: Yeah, that was cool. And then there's a picture of me on the roof, and there's a hole in the roof so it's kinda like straddling my, I'm straddling the hole. And that's where a JDAM1 went through the roof and then you can see the picture of Saddam's bedroom that's blown to smithereens. And so that one bomb went down three stories and basically blew up on his bed. Of course he wasn't there, but the intent was to target him. And that was really proof positive that I was on the right side [laughs] just to see to see the technological advantage that we had. It was really really amazing. And the rest of the building was intact. It was just that room that was blown up. Everything else, the tea cups were all where they were supposed to be, the, nothing was affected outside of that. I mean it was really— SY: The building wasn't even rattled enough that the tea cups fell? WL: Yeah it was it was totally illus—illustrative of how we were— SY: Illustrative? I never know how pronounce that word, yeah. WL: Yeah you get the message. It was the, technical, technological overmatch was on, you know, absolute display in that, in that particular moment to me. It was really amazing, really amazing. SY: What'd ya think when you were walking though Babylon? WL: You know that was almost surreal. The Marines had kind of secured Babylon to prevent looting, and they hired the chief archeologist of Iraq to give tours. So this guy who was Saddam's chief archeologist showed us around all of the ruins of Babylon. And one of the weird things is that Saddam had—he was very envious of Nebuchadnezzar, the king that ruled Babylon. And he built a huge castle above Babylon to show his supremacy, but he later thought better of it and he wanted his castle built on top of Nebuchadnezzar's castle. So he actually in the process he sank Nebuchadnezzar's castle because it was on filled marshlands. So you can see the sinking process going on because stacked all these bricks with his stamp on it over Nebuchadnezzar's bricks with Nebuchadnezzar's stamps on it. But we saw the procession street where he had all his military parades and civic parades, the Lion of Babylon was still there. We got—I got pictures in front of the Lion of Babylon. It was a very rewarding experience. I can't say that I had a very classical education and that sort of stuff so I was kind of learning it on the fly with the chief archeologist of Iraq, so I guess you couldn't ask for a better teacher than that. It was a very, it was a very interesting experience. Very fun. SY: That's pretty cool. I have to head to Northbridge soon and I want to beat some of the traffic. WL: I got to go pick up my kids. SY: Alright, any last thoughts? This has been a fantastic interview. WL: Oh it's my pleasure. Um no. I, you know I will say that I owe my success to Norwich and to a number of leaders that were Norwich, and weren't Norwich, along the ways. One of my best friends is now a commander of my command in the Reserves, the military intelligence readiness 1 This is an acronym for Joint Direct Attack Munition (JDAM), a bomb guidance system. 25 command. The guy's name is Brigadier General Gabriel Troiano. He's not a Norwich guy but he exemplifies the citizen soldier in my mind. He was my boss in Bosnia, he was my boss in Iraq, and now he's a brigadier general and that to me is proof positive that the right values system and the right leadership really does make a difference. It really makes a difference and I applaud Norwich for staying on that path all these years, and I hope that they stay on it. SY: Yeah, hey thanks! WL: My pleasure.

MARCH, J900 Qettysbur Mercury CONTENTS. The Power of Ignorance, 1 Remembrance, 8 The Death of King Solomon 8 The Uses of Dreams,. 13 Editor's Desk, 17 A Word Deserved, 18 Meeting of The Pennsylvania College Alumni Association of Harrisburg, 19 The Veil of Separation 20 The Dead on Expansion, 21 The Old Chief and The Black-smith, 22 Why We Broke Camp, 27 At The Breakfast Table 30 GETTYSBURG COLLEGE LIBRARY .GETTYSBU^!§bRG C DUPLiCfA'. i FAVOR THOSE WHO FAVOR US. For Fine. Printing go to CARLISLE ST. GETTYSBURG, PA. C. B. Kitzmiller Dealer in Hats, Caps, Boots and . Douglas Shoes GETTYSBURG, PA. Have you an assured -&&& R. I. ELLIOTT Dealer in Hats, Caps, Shoes and. Gents' Furnishing Goods Corner Center Square and Carlisle Street GETTYSBURG, PA. EDGAR S. MARTIN, F^CIGARS AND SMOKERS' ARTICLES. %/& tgr? Mr* Chambersburg St., Gettysburg. 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The title of this book is "How to Prepare i'or a Civil Service Examination ; U Hh Recent Questions and An- , swers." It contains all Information which any candidate would require to firepare for any competitive office under he Government, and includes a "Ten weeks1 Course of Study,"ln the form of questions actually asked at recent ex-aminations, with the correct answers to , them. Besides the technical require- ' menta. It also covers all the elementary branches, like arithmetic, spelling, pen- | manship, geography, letter writing, civil government, etc., etc., so that one who masters this course of study would not only pass well an examination for o, yov- , ernment position, but would be cure of I preferment over other applicants for a clerkship in a business house. CLOTH—$2.00 Postpaid—560 PAGES Another booJciree(Quick atFigures)if you mention this paper when ordering. mros & NOBLE, Publishers ' 4-6-13-14 Cooper Institute, N. Y. City SchoolbooTcs ofall publishersat one store .THE. GETTYSBURG MERCURY. VOL. IX. GETTYSBURG, PA., MARCH, 1900. No. 1 THE POWER OP IGINORAINCE. [ABSTRACT OF A LECTURE BEFORE THE TEACHERS' INSTITUTE, JANUARY 27TH, BY PROF. O. G. KLINGER.] I AM here to engage your attention for a little while in a sub-ject which is too seldom considered, but rich in educational value. It is the " Power of Ignorance." We often hear of the power of knowledge—it has been the pet theme of platform speakers for many generations ; but who has stopped to consider the power of the unformed intellect, or of the intellect developed but dominated by some blinding prejudice, or pride of opinion ? And yet Ignorance has played as mighty a part in the world's drama as Knowledge. All the domain which Knowledge calls her own has been wrested from Ignorance. Ignorance, dark, gloomy, superstitious, destructive, first; knowledge second—at the beginning a glimmer, a mere insight, a guess, and then a growing light—at the present a great luminary, an hour above the horizon. All that makes our nineteenth century habitable for men and women, such as you, is the product of advancing science. No other age has been so great as our age, because Knowledge has stricken off the shackles of superstition, shaken the obstinacy of bigotry, deepened the sympathies, augmented the value of human life, converted the forces of nature into servants, established the dignity of self-hood, brought freedom to light, conquered the ocean and annihilated space. Her advance has been in the face of Ignorance, which at each moment has con-tested with pen and fire and sword her progress. My object this evening will be to set forth as clearly as I may be able the power of this antagonist of knowledge, that in the light of it you may see more clearly the sanctity of freedom of research, freedom of thought, and freedom of speech. QETTYSBU*G COLLEGE LIBRARY GETTYSBURG, PA^ THE GETTYSBURG MERCURY. Remember, that knowledge is power only when it informs some human will, and directs some human choice. Knowledge concealed within the lids of books is not power—it is so much waste paper so far as the world's progress is concerned. It must possess the mind, illumine the intellect, impel the will in its choices, and become a human force. And by ignorance I mean the mind that is not informed, a will that makes its choices in the dark ; a htiman force without direction. But this is not the only kind of ignorance. It has happened in the world's history that men and nations of large culture have been so dominated by pre-judice, by pride of opinion, by love of party, by bigotry, as to avert from themselves the best blessings which the merciful Father had designed for them. There are wise fools in the world as well as dullones, and bigotry, which is but a form of ignorance, has been a great obstacle in the path of progress. Our thought must search for its illustrations in the cabinet of History, and they will not be difficult to find. Every page is re-plete with them. We take those that strike the eye first, because of their magnitude—conspicuous examples of the blighting effects of gross ignorance, and the more refined but less hopeful bigotry. I refer to the Barbarian invasion of Rome, the fall of Alexandria, the massacre of St. Bartholomew, and England's loss of her American Colonies. The tidal wave of ancient civilization, which took its rise in Egypt and the Mesopotamia, never flowed farther north than the Black Sea, the Carpathian mountains, and the Rhine river. Be-yond these boundaries lay in dark obscurity the terra incognita. Of this whole, vast, indefinite stretch the ancients had only the most meagre information, and they peopled it with the most hor-rible, most fantastic creatures of the imagination, as children fill the dark with hobgoblins and spooks. And as though their fears had been prophetic, out of this very region were to come the forces which would overturn their government, raze their cities, crush their pride, and extinguish their culture. The old civilization reached its maximum development in Greece and Rome—the former leading and the latter following in the sequence of history. In Greece it was expressed in a litera-ture and art the most perfect the world has ever enjoyed ; in Rome it took the form of an architecture, " full of expression of gigantic power and strength of will." The former gave to the THE GETTYSBURG MERCURY. world the Parthenon ; the latter the Coliseum. The former fur-nished ideals of the beautiful; the latter ideals of social order. Greece has since been the teacher of all that pertains to the aesthetic nature ; Rome of all that pertains to government and jurisprudence. ?j£ ?|s *f% yf* 5|* 'J^ *f* *"p While Greece was achieving her greatest triumph—while adorning her cities with the most exquisite art, perfecting her language, and evolving her beautiful philosophy ; while Rome was rearing triumphal arches, sending nation after nation under the yoke, and welding together the whole civilized world into one massive empire—up in this region of the north there was a strange restlessness, of which the southern nations never dreamed, but which forbode for them the most direful consequences. A dreary stretch of forest, reaching from the Rhine to the North Sea, unbroken save here and there by patches of cultivated land—a wilderness of mighty trees, which bowed their heads be-fore the Blusterer of the north, or sank beneath the weight of years, but at whose root the woodman's axe was seldom laid— whose deep recesses furnished safe retreats for bear and the wild-boar— such was Europe in the third century Anno Domini when the Goths first emerged from its retreats and stood upon the banks of the Danube. Great people they were, tall and massive of shoulder, with great swelling muscles—a giant each one, whose tawny hair, reaching to the shoulder, was his especial pride. From under shaggy eye-brows gleamed eyes which seemed cut out of blue Arctic ice, reflecting every flash of passion, and terrible when lit up with the rage of battle. Great animals, with the germ in them of great souls, true to their word, loathing nothing so much as shame and cowardice, with heart attuned to carnage, afraid to die elsewhere than on the battlefield—whose Heaven even was a Val-halla of eternal conflict—such were the Goths. Beyond them towards the east dwelt the Huns, a Tartar tribe. Let Gibbon describe them : '' These savages of Scythia were com-pared to the animals which walk very awkwardly on two legs. They were distinguished from the rest of the human species by their broad shoulders, flat noses, and small black eyes, deeply buried in the head ; and as they were almost destitute of beards, THE GETTYSBURG MERCURY. they never enjoyed either the manly grace of youth or the vener-able aspect of age." To render them more hideous still, while they were yet of tender age their parents gashed their cheeks with knives that their faces might look more ferocious with the ugly scars. They were so constantly on horseback that their legs received the curve of the horse's body. Their hideous appear-ance was a true index of their character—ruthless, lustful; they struck terror into the hearts of their enemies on the field of battle. Beyond them dwelt another tribe of people, of whose origin we know nothing, and of whose character we know little. The Sienpi were the natural enemies of the Huns, into whose terri-tory they made frequent incursions. Brave and savage, skilled in the use of such weapons as they had, they were able to chill with terror even the hearts of such creatures as the Huns. It is probable that under the pressure of these implacable foes the Huns migrated from their ancient seats, near the Chinese Empire, towards the west. Their coming in countless hordes was an astonishment to the valiant Goths, who trembled before their uncouth enemies and retreated before their onslaught. Thus it happened that in the fourth century of our era, the Goths suddenly appeared upon the banks of the Danube and besought a refuge within the bounds of the Roman Empire. Their petition was at length granted, and the fate of the South was sealed. At once, on the death of the great Theodosius, occurred the revolt of the Gothic tribes. Under the leadership of Alaric, after various vicissitudes, they traversed the country from the Danube southward and sought a rich harvest of fame and treasure in the fair land of Greece. Passing, without opposition, through the pass of Thermopylae, they ravaged the whole country to the plains of Sparta. *A* *A* *1* *±* *1^ *Jf* ^^ *^ *f* ^ *j* *r» *T* *T* *r* 'T* You have read of, even if you have never seen, the devas-tating power of the cyclone. The sun rises upon a stretch of prairie, beautiful with swaying grain, and dotted with towns and villages. The sky overhead is flecked with shredded clouds, which reflect and refract the sun's rays—distant prisms of hazy texture. Suddenly from out the sky, with scarcely a moment's warning, comes a mighty shadow. Your ear is startled by the deep bellowing of winds as they struggle in the upper air. Dower THE GETTYSBURG MERCURY. and lower they force each other in their whirling conflict. The one from the west hurls back the one from the east, and, with in-conceivable rapidity, the storm-cloud, lightning-riven, skims the earth. You know the rest. The sun sets at evening upon a blighted land, filled with ruin and death. \1A *JJ «X* *.IA »L* *±? ^f *!_.* if* if* *f* ^f* *J* ^T* *J* 'I* The passing of Alaric and his Goths left Greece stripped of her beauty ; her temples lying in ruins; her sculpture broken and stripped of its golden plates ; her towns and villages a mass of burning embers. '' The whole territory of Attica, from the prom-ontory of Sunium to the town of Megara was blasted by his baleful presence ; and, if we may use the comparison of a contem-porary philosopher, Athens itself resembled the bleeding and empty skin of a slaughtered victim." The cyclone of ignorance has passed, and what the centuries had achieved of all that ap-peals to the aesthetic nature was in a day destroyed by the barba-rians, whose natures were insensible to the allurements of beauty, except as it was expressed in the grace and symmetry of the female form. Alexandria, founded at the mouth of the Nile by Alexander the Great, and coming under the sovereignty of Ptolemy Soter, and afterwards of his son, Philadelphus, became under their fostering care, and by reason of its location, the foremost city of its day, and the real center of the Hellenistic world. It was from her that the Romans received the Greek civilization, which wrought such a miracle among them ; from her that the literary and artistic in-fluences went forth to mold the taste of Europe ; it was in her that poets and critics wrote and labored in the Hellenistic period. For the Ptolemies were patrons of art and literature, and invited to their court the learned from all parts of the world. To facili-tate research, a great museum, similar in character to our modern university, and a great library were established. Here were gath-ered the manuscripts of all the Hellenic writers, great and small. These the scholars of Alexandria, from the third century B.C. downward, sifted, preserving what was of value and destroying what was worthless. The works of the great thinkers, from Homer to Demosthenes, were edited, and their scholia form the foundations of all modern critical study. This happy state of things continued until the time of Bishop THE GETTYSBURG MERCURY. Theophilus, " the perpetual enemy of peace and virtue ; a bold, bad man, whose hands were alternately polluted with gold and blood." This narrow-minded bigot, caring only for power, knowing little of the glory of Greek literature, and caring less, pillaged the library, destroyed the compositions of ancient genius, and forever impoverished the world of scholarship. " Nearly twenty years afterwards, the appearance of the empty shelves ex-cited the regret and indignation of every spectator whose mind was not totally darkened by religious prejudice." Nor did the exquisite art which adorned the streets, as well as temples and private homes, suffer a less bitter fate. Images of gold and silver were melted, and those of inferior material were broken to bits and cast into the streets. Thus could religious fanaticism, inflaming the heart of an unscrupulous, ecclesiastical politician, and blinding his eyes to the enormity of his crime, subvert and destroy in a few hours what scholarship had accumu-lated during six centuries of labor. *J* 5JC ftfi *jC *fs 3j£ ?JC 5JC The darkest page in the history of France is that which re-cords the power and influence of the Guises. Hand in hand with the Queen-mother, Catherine de Medici, they labored for the ex-termination of the Huguenots. To trace here the intricate schemes, the diabolical plottings, the attempts at assassination, the submission of truth and honor to accomplish their design, would require too great a space. After unwearying effort, con-tinued through several years, they at length succeeded in winning the King's reluctant consent to the massacre of St. Bartholomew. At a given signal, in the early morning, the work of destruction began with the murder of Coligni, and when it ceased three days later, fully thirty thousand Huguenots had miserably perished at the hands of the Catholics. The persecution of the Protestants of France continued with varying degrees of savage intensity until the time of Louis XIV. This monarch, when old, was tormented by the memory of his many evil deeds, and sought some way in which he might atone for them before Almighty God. That way was suggested by his Queen, Madame de Maintenon. In pursuance of her awful plan, L,ouis revoked the Edict of Nantes, and outlawed every Huguenot who refused to embrace the Catholic faith. By this act of religious bigotry '' fully three hundred thousand of the most THE GETTYSBURG MERCURY. skillful and industrious of the subjects of Louis were driven out of the kingdom. Several of the most important and flourishing of the French industries were ruined, while the manufacturing interests of other countries were correspondingly benefited by the energy, skill and capital which the exiles carried with them." Many of them found their way to America, and their descendants have been among our most distinguished citizens. It is hardly too much to say that France has never recovered fully from the disastrous effects of Iyouis' infamous policy. *(£ 5jC 5|C ^|C 5J» *j£ *(> *1^ In the history of the world it has never been the privilege of any other nation to have such colonial possessions as had England in the New World. Her government of the colonies was one colossal blunder from the beginning, but it remained for the ob-stinacy of George the Third to alienate them wholly and convert them into "a government of the people, by the people and for the people." " He had," says Green, " a smaller mind than any English king before him, save James the Second. He was wretchedly educated, and his natural powers were of the meanest sort.'' He had but one idea—to embody in himself all the powers of the government. " Be a king, George," had been the contin-ually repeated exhortation of his mother from his early youth, and to be a king George thought he must be a tyrant. The story of his tyrannical acts which before twenty years had passed by had driven the American colonies into revolution and independence, and brought England to the verge of ruin, is known to every schoolboy, and would be a twice-told tale if repeated before this audience. L,et it suffice that we in America owe the government, of which we are so proud, to the conceit of one who was the most conspicuous failure that ever disgraced the English throne—to him we owe all, but for it all owe him no thanks. *«i* xL* *1* ^U -J-* *£* •& ^S ^^ *X* *T* *T* *T* *T* I am done. My effort has been to suggest to you the de-structive and pernicious power of ignorance in some of its most common forms. In spite of advancing science, superstition and bigotry and fanaticism still persist, though happily their power is limited in our day to the pen. Our eye is set on that day, no longer far removed, when freedom of thought and speech shall no longer be challenged; when the minds of scholars shall be free from prejudice; when the common man of our land, as in ancient 8 THE GETTYSBURG MERCURY. Greece, shall be able to appreciate arid to enjoy the finest art and literature; when in the workshop and on the farm, at the anvil and before the mast, we shall have men who think. The dawn has already broken; the full day will come in its own good time. REMEMBRANCE, If, perchance, in days to come, A truant thought strays back to me, Pray, believe the kindest ones In turn, are entertained of thee. As the sands along- the shore, To-day are thrown upon the beach, And to-morrow waves return To hurl them far beyond our reach; So the friends of yesterday, The ones we always held so dear, Quietly vanish from our sight, And leave us waiting, lonely here. —B. THE DEATH OF KING SOLOMON. THE king paused in his walk and, leaning against one of the tall pillars of the porch of the palace, gazed long at the flashing glory of the temple which rested like a diadem upon the brow of Mount Moriah. The sun had set ablaze the towering pinnacles of the building, and the burnished gold burned and flashed in the red rays of the setting sun. Already the purple shadows were creeping between the columns, and as the king gazed his face was exceeding sad and the shadows on his brow were deep as those between the columns. His waving hair was whitened by the frosts of three score winters. His eyes had not lost their piercing gaze, but his forehead was furrowed by care and his face had much of the sadness which too much self-indul-gence and the too familiar knowledge of the heartless world en-gender. His cheekbones were high and his chin rather promi-nent. The very spirit of majestic command seemed expressed in all his features. Yet withal, there could be traced about the mouth and eyes those delicate markings which are the imprint of a kindly, generous nature, and which contradicted the cynical THE GETTYSBURG MERCURY. expression which sometimes swept like the hand of a demon across his features. In his eyes and towering forehead there was a suggestion of that gigantic intellect which had grappled with all the problems of the universe. Kindly, just and God-fearing, yet self-indulgent, and led astray in his quest of happiness, the sadness which burdened his great soul was mirrored in his coun-tenance. Solomon, the mighty ruler, the matchless judge, the wisest scholar, the profouudcst philosopher and the learned psy-chologist— this Solomon, was old, and weary, and brokenhearted, troubled by the disasters to his great empire, which he foresaw, sad at the thought of many wasted years. As the sun sank below the horizon, he turned away from the temple and cast a momentary glance at the magnificence about him ; then with a gesture of contempt, he walked slowly into the cool, shadowy gardens of his palace. Long but slowly he paced among the shadowy paths, engaged in profound thought. It seemed as if his God, with whom he had once walked very inti-mately, granted him a knowledge of the close approach of death ; for suddenly he straightened his stooping shoulders and lifting his hand beneath a light where the gesture might be seen, he summoned the ever alert attendants. It was the king's will that the court be summoned. Swift runners sped from palace to palace in luxurious Jerusalem. Lords and courtiers rose from banqueting tables and hastened, wonder-ing, toward the palace. For had they not been summoned by the royal word ? And who in all the land might delay when King Solomon called? Surely, none. The great hall of justice was ablaze with light. Throngs of whispering nobles were the evidence of surprise at this night summons. Suddenly all were hushed. The heavy curtains at the royal entrance had been held aside and now the solitary figure of the king moved past the kneeling nobles to the great throne of ivory and gold. The king took his seat between the huge, crouching, golden lions and looked awhile in silence from one face to another. Some were old and tried friends and counsellors who had been with him when as a young man he had received the sceptre from the hand of Israel's God and his father, the royal David. Others were younger, and as his eye glanced from one to another, he thought of their fathers, some of whom were mighty warriors, others wise counsellors. IO THE GETTYSBURG MERCURY. At length bespoke: "Oh Nobles, I have summoned you hither this night, at this unaccustomed hour, to bid you farewell. This evening, for the last time, I saw the red light of the depart-ing sun kiss the house of our God, resting upon it like a beuison from the Most High. "I go unto my fathers. To-night, ere the first rays of the morning sun laugh on the waters of Jordan and wake our queenly city from her slumbers, I go on the last, long journey. I am old and very weary of life, and I go to the grave, whither ye all are hastening. '' Oh Nobles—Counsellors and Warriors—ye whose heads are hoar, and who follow me soon, long have we labored together for beloved Israel. Some, perchance, even knew my father, David. Oh, grey-heads ! your king loves you. " And ye, whose raven locks the frosts of many winters may yet whiten, sons of mighty men, my young men, your king loves you not less. Be ye faithful as your fathers to the God of Israel and your king. " Ye have seen my race, which now is nearly run. To the dominions of my father I have added, and have made Israel ex-ceeding strong and mighty. Ye, too, saw me turn aside from following after Jehovah. Ye know the punishment—how I must have this fair kingdom rent and torn from me. But know that the God of Israel, in his measureless kindness and mercy, which are even as the fathomless space of the whirling orbs, has par-doned my transgression and forgiven my sin. " Now the hour is come and your king goes to the court of the Ruler of the universe. My nobles—counsellors, warriors and statesmen—remember your love for Solomon and stand faithful. Turn ye not aside after riches and honor. 'A good name is rather to be chosen than great riches, and loving favour rather than silver and gold. The rich and poor meet together; the Lord is the maker of them all. A good name is better than precious ointment; and the day of death than the day of one's birth.' " 'Fear God and keep his commandments, for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil.' " But the night flees and my strength fails. This night, ere the rosy morning descends from the hills and touches the purple vineyards, I will to be borne to my palace which is beyond Giloh. THE GETTYSBURG MERCURY. II For, oh Nobles, know that a weary old man wishes, in his weak-ness, to look once more upon his pleasant palace which gleams in its whiteness, amid the green gardens, and from there be gathered unto his fathers. ' Then shall the dust return to the earth as it was, and the spirit shall return unto God who gave it.' " And now, fare ye well, my Lords ; may the mighty God of Israel be with you. Oh my children, a long farewell." The king stood for a moment with hands outstretched in bless-ing over the silent, awe-struck nobles, then moved with calm and composed step down from the throne at whose base the world had bowed. He gazed a moment longer at the assemblage of grey-headed men, who were separate ; then with a last majestic wave of the hand he passed from the judgment hall and the sight of his nobles forever. He hastened to his waiting chariot and was borne slowly along the road which leads to Hebron. His palace and gardens, with their pools which lay like three turquoise amid a sea of emerald, were his destination. Only once did the king rouse himself from the reverie into which he had fallen. As the white splendor of Jerusalem, bathed in the tropic full-moon, was disappearing behind him, he stood up in the rocking chariot, and with a gesture of matchless dignity, bade a last adieu to his queenly capital. Then he lapsed again into reverie. And of what did he dream? Who can say? Perchance it was of the future, per-chance of the past. Of that past when he ruled at Jerusalem, while the wealth of the world was poured in front of the lions of his ivory throne. The memories of a sacred and glorious past must have thronged upon him. Along this very road the mighty David passed and repassed. Here he had kept his father's flocks as a youth. Back and forth in this vicinity the jealous Saul had hunted him. Yonder, in the velvetry blackness, sleeps Rachel, the beloved of Jacob. There, alone, through the centuries, her ashes rest. A little farther on, at Giloh, the house of Ahithophel, the faithful counsellor of David, suggests its train of memories ; or perhaps some glorious vision of this plain, as it was destined tq appear, bathed in glittering light and echoing to the " Glory, in the Highest" of the angels, may have been vouchsafed to this son of David. And now, beyond Giloh, the chariot approaches the palace, 12 THE GETTYSBURG MERCURY. in the midst of its gardens. The weary old monarch steps from his chariot as he has done so often before at this spot. Hither, in the past, he has come in the dewey morning to find rest and quiet. And now, in the evening of his life, the king comes to his beautiful gardens to die. How the heart of that mighty ruler must have grieved as he looked back over the desolate years of which he had exclaimed "Vanity of vanities, all is vanity!" Slowly the king passes between the sculptured columns of his marble palace which rise, slender and graceful, to the distant roof swimming in dusky shadow; on between the two statuesque guards in their golden armor ; on, into the palace with its purple velvets and its tapestries. Fountains murmur and tinkle about him ; rare birds, strange beasts, gathered from the four corners of the world for the pleasure of this mighty potentate, are all around him. The mingled odors of many flowers float to his nostrils. But they are all unnoticed. In sad and solemn quiet the king paces slowly to his chamber. It has been whispered that the king wishes quiet and to be left alone, and the palace which in the years of the past has been filled with music and oftentimes with the sounds of revelry, seems to be without human inhabitant, and as silent as some great, white mausoleum. Only once, at the break of day, the attendants steal to the chamber of the king, and behold his form outstretched upon the couch, then as if terrified by the sight of the angel of death hovering over the king, they disappear. So, not surrounded by the nobles of the land or by sorrowing dear ones, but alone, the spirit of King Solomon stands on the •brink of the dark waters of the river of death and awaits the sum-mons of the most high God. Thus, while in communion with Jehovah, his spirit unterrified by the approach of death, is con-ducted into the council-chamber of the universe. And Israel's greatest king is dead. For "God's finger touched him," and even as the stars began to fade the mighty spirit of King Solomon had winged its flight into the unknown. Once more the lord of day ascends the dark mountains of Moab, and gleams upon the white palace which rests on the crest of a hill amid its green gardens like the white foam upon the crest of some dark-green wave of the ocean. In this palace, designed only for pleasure and joy, there is sadness and gloom. But the features of the king are tranquil and placid in death. Fven as at THE GETTYSBURG MERCURY. 13 evening the setting sun may break through the clouds and shine over the gray ocean, soothing the tired waters to rest, so now the morning sun lights up the countenance of the king and shows the perfect peace which has taken the place of the sadness and trouble. Amid the grief of a nation the king has gone to his last, long rest. —Max. THE USES OF DREAMS. C. L. '01. IT may be of interest to note at the outset some of the physical and the psychological phenomena of dreams. " A dream is a train of thought, images or phantasies, that passes through the mind in sleep.'' In dreams we lose all voluntary control over our thoughts, and our minds are, as it were, freed from all re-straints, turned out of the boundaries set by will, and left to roam at pleasure through almost infinite areas of thought and imagina-tion. Some claim that the activity of the soul does not cease for a single moment, and that dreams are one of the results of this constant activity. Others affirm, with equal certainty, that the soul has periods of inactivity and rest, when our sleep is entirely devoid of dreams. But does it not seem more reasonable that we forget our dreams, or rather fail to recollect them ? It is true, of course, that the action of the soul during the hours of slumber is much more feeble than during waking hours, but even this statement cannot be made without exception. Un-doubtedly the imagination is, at times, more lively in sleep than at any other time. A person, whose imagination is notably dull and lifeless, can, oftentimes, especially when just lapsing into un-consciousness, picture before his mind the most lovely, Edenic bowers, fairy landscapes, and scenic views that divest even Alpine glories of their rapturous charms. Occasionally the mind is very active also during periods of somnolence. This is proved by the fact that mathematicians, after having worked for days and weeks, perhaps, on a difficult problem, have finally solved it while wrapped in sleep. Again many persons of small originality and creative genius have composed poems of a merit that would have justly surprised them when awake, and have preached sermons and delivered lectures to enraptured audiences. Some persons of little or no musical ability have in their dreams outrivaled Mozart 14 THE GETTYSBURG MERCURY. and Beethooven in their musical productions, and their render-ing of them, and surpassed Jenny Lind and Patti in their vocal successes. The idea that the ancients had of dreams was vastly different from that which prevails at present. When superstition and witchcraft were fastened to everybody's creed, when ghosts stalked to and fro in every graveyard and haunted the scene of every murder, when enchanting sprites, bewitching elves, and diabolical imps jostled each other in the minds of nobleman and peasant, a dream was thought to be something of great import-ance and of good or evil omen. As each succeeding age has broken one or more of the super-stitious fetters with which it was bound and has approached nature and nature's God, and looked at nature not as a blind in-congruous force, but as an orderly and harmonious creation, evil has been traced to its source and found to consist not in the un-accountable and uncontrollable flights of a fanciful imagination, but in natural laws that have been violated or broken. This contrast may be explained by the difference between ancient and modern philosophy in accounting for the origin of evil. In Homer the thought is often emphasized that " Dreams come from Zeus," and a dream often meant as much as the flight of birds or the con-dition of the inspected vitals. The undertaking of an important expedition or of a desperate conflict often turned upon a dream of an officer during the preceding night, and many an unsuc-cessful exploit or disastrous defeat was traced to an ill-omened dream. Just after the expedition of " The Ten Thousand Im-mortals " had started on its perilous journey toward the capital of " The Great King," Xenophon, the leader of the expedition, had a dream in which, in the midst of a terrific thunder storm, he saw a ball of lightning fall upon his father's house, enveloping it in flames. The report following the bolt waked him. He considered the dream favorable because it seemed to be a token sent from Zeus, the author of dreams. On the other hand it seemed like an evil omen in that it might be interpreted that the " Immortals " were to be surrounded by the barbarian hordes as the house had been by the flames. No doubt the wretched failure of the expedition was largely accounted for by the commander's dream. THE GETTYSBURG MERCURY. 15 Possibly no other book is so replete with stories of dreams as the Bible. It is reasonable to suppose that before the dawning of the " New Dispensation " divine communications were often sent to mortals through the media of dreams. Joseph's dreams seemed to his jealous brothers, and also to his devoted father, to be a mere idle, if not presumptuous, fancy of superiority over them. His brothers hated him because of their own interpreta-tion of his dreams. They were unable to free their minds of the unpleasant prophesies which they thought the dreams contained, so they cast him in a pit at Dothan, and then, as if to make more sure against the dreams' fulfillment they bartered him off to an Egypt-bound caravan of Ishmaelites. This " Dreamer " in-terpreted his own dream, and his brorhers were, afterwards, only too glad to make obeisance to his fruitful sheaf. Passing by many significant dreams, let us notice the dream which came to Joseph, husband of Man', the mother of Jesus. He was warned in a dream not to remain in Judea, but "to take the young child and his mother and flee into Egypt." Upon the prompt obedience to this dream depended the life of the infant Jesus. Had Pilate heeded the warning of his wife's dream, he would not have delivered up Jesus to be crucified. In these in-stances dreams seemed to be angelic messengers from God with important dispatches. We recall the dream of the late, venerable Dr. A. J. Gordon, pastor of the Clarendon Street Baptist Church, Boston, which in-spired him to write that popular book, "How Christ Came to Church." In his preface the author states that he is not so sup-erstitious as to believe that every dream has a good or a bad meaning, but he believes, as in his own dream, we may learn val-uable lessons and receive wonderful inspiration even from dreams. Indeed, there are many cases on record where a dream has in-spired the mind to accomplish a skillful and even a masterful fete. Coleridge's " Kubla Khan" was suggested to him by a dream while he sat napping in his chair. Upon awaking, he seized his pen and wrote from memory that composition. The great musician, Tartani, composed his famous "Devil's Sonata" under the influence of a dream, in which his Satanic Majesty en-chanted Tartani by his wonderful exhibition of skill upon the violin, and challenged the dreamer to a match. As soon as Tar- i6 THE GETTYSBURG MERCURY. tani awoke he took up his violin and composed, in answer to the challenge, the above named composition. In the time of Shakespeare dreams were often misunderstood, and one of the most unpleasant aspects of death was the frightful dreams which were thought to accompany it. In Hamlet's So-liloquy on Death, when contemplating suicide, the " dread of something after death"—harrowing dreams, prevents him from becoming his own murderer. "To die,—to sleep ; To sleep ! perchance to dream /—ay, there's the rub ; For in that sleep of death what dreams may come, When we have shuffled off this mortal coil, Must give us pause." It is the thought of these fearful dreams that makes him decide to bear " Those ills we have Than fly to others that we know not of." We owe a debt of gratitude to those promoters of civilization which have unveiled to us those harmless forces which were for centuries enshrouded in an awful mysticism. We recognize that dreams are simply the production of an unbridled fancy, of an imagination uncurbed by will, the "reflections of our waking thoughts." We no longer believe that to dream of gold is good luck, and to dream of silver, bad luck. We reply to such a thought the words of the proverb, " It is as idle as a dream.'' We sometimes gain some inspiration and profit from dreams, but we do not invest them with power to bring us either ill or harm. We see in them a proof of our immortality, and often associate them with our condition after death, but in no terrifying way, and as far as disturbing dreams are concerned, we may meet our death " Like one who wraps the drapery of his couch About him, and lies down to pleasant dreams." .THE. GETTYSBURG MERCURY. Entered at the Postojice at Gettysburg as second-class matter. Voi,. IX. GETTYSBURG, PA., MARCH, 1900. No. 1 Editor-in- Chief, . A. VAN ORMER, '01. Assistant Editors, W. H. HETRICK, W. A. KOHLER. Business Manager, H. C. HOFFMAN. Alumni Editor, REV. F. D. GARLAND. Assistant Business Manager, WILLIAM C. NEY. Advisory Board, PROF. J. A. HIMES, LIT. D. PROF. G. D. STAHLEY, M.D. PROF. J. W. RICHARD, D. D. Published monthly by the students of Pennsylvania (Gettysburg-) College. Subscription price, One Dollar a year in advance; single copies Ten Cents. Notice to discontinue sending the MERCURY to any address" must be accompanied by all arrearages. Students, Professors, and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Business Manager. Articles for publication should be addressed to the Editor. Address THE GETTYSBURG MERCURY, GETTYSBURG, PA. EDITORS DESK. WITH this issue the ninth volume of THE GETTYSBURG MERCURY begins. The retiring staff, continuing the work of their predecessors, have delivered into our hands a journal that occupies a high place among college publi-cations of the state. Their encouraging words and helpful sug-gestion, together with the kindly expressions of THE GETTYS-BURGIAN, and. the readiness with which contributors have re-sponded to our call for material, give us encouragement. We now fully realize the burden of work that it is ours to bear; neither are we insensible of the responsibilities that rest upon us; hence we solicit a continuation of the same co-opera-tion thus far extended to us, that we may present to the students, alumni, and friends of the institution a literary journal worthy of Pennsylvania College. i8 THE GETTYSBURG MERCURY. The recurrence of the twenty-second of February naturally causes one to look back through the not yet dim vists of Ameri-can history to the days of the Great Commander, whose life is a panorama of noble, self-sacrificing, patriotic deeds. We read with admiration of his boyhood and youth ; we see his growing worth as he delivers Gov. Dinwiddie's message to the French officer ; we gaze upon him with }oy as he tells the British general how to fight the Indians ; we laud his bravery as we see him in the front of many battles, and as he crosses the raging Delaware on that fateful Christmas night; we raise our hats in reverence while he fervently implores the interposition of the God of Bat-tles in behalf of the Continental armies ; but to know his true worth we must follow him further—we must see him cast aside the proffered crown and become a private citizen; we must note his magnanimous spirit at Yorktown, read the record of his suc-cessful administrations, stud}' his farewell to the American people and follow him once more into private life ere we can fully ap-preciate him whom '' Providence left childless that he might be called the Father of his Country." A WORD DESERVED. THE business manager and the assistant business manager of the late MERCURY staff have done so much for the journal that they should receive special mention in its columns. The chief difficulty in the way of the monthly nearly always has been lack of money. Occasionally, but not often, a manager has been found who, at the expiration of his term, could give a respectable report to the literary societies. Two years ago, on account of financial embarrassment, the monthly was changed from a news and literary journal to a journal entirely literary, and its name was changed to "THE GETTYSBURG MERCURY." In the first year, during which at least one issue was not published for want of money, THE MERCURY ran in debt, and serious thought was at times entertained by the staff of giving up the paper altogether. Such was the pecuniary condition of THE MERCURY when it fell into the hands of Mr. Hamacher and Mr. Moore. As regards what was done, it is sufficient to say that at present the paper is THE GETTYSBURG MERCURY. 19 on the best financial basis she .ever has known, and considering the chaotic state in which the late staff received it, we may say-without exaggeration that Mr. Hamacher has proved himself an exemplary business manager. —H., '00. MEETING OP THE PENNSYLVANIA COLLEGE ALUMNI ASSOCIATION OP HARRISBURG. THE annual business meeting and banquet of the Pennsyl-vania College Alumni Association of Harrisburg and vi-cinity was held at the "Harrisburg Club" on the evening of February 27th. At the business meeting the Committee on Or-ganization and By-laws submitted a Constitution which, with several minor alterations, was duly adopted. An election was }hen held for the selection of officers for the current year, the following being elected : President, M. H. Buehler, Harrisburg ; Vice-Presidents, Capt. F. M. Ott, Harrisburg; Rev. D. H. Gilbert, Harrisburg; Rev. F. D. Weigel, Mechanicsburg; Secretary and Treasurer, Chas. Hollinger, Harrisburg. At the termination of the business meeting the members ad-journed to the banquet hall of the Club, the walls of which were gracefully draped with flags and college colors, while numerous palms and other tropical plants were tastily scattered about the hall. In an alcove to one side was seated a full orchestra and mandolin club which rendered classical selections during the pro-gress of the banquet. Covers were laid for forty-two and an ex-tensive menu, served in the highest style of the culinary art, was thoroughly enjoyed. The Association had the honor of entertaining as its guests prominent Alumni of the various educational institutions; Yale being represented by Hon. Lyman Gilbert, Harrisburg; Prince-ton by Charles A. Bergner, Harrisburg; Dickinson by its Pres-ident, Dr. George E. Reed ; Irving by President Campbell; Penn-sylvania College by President H. W. McKnight, Prof. O. F. Klinger and Prof. Chas. Huber ; other guests being Mr. Charles A. Kunkel, Harrisburg, and Dr. Leslie Kauffman, of Kauffman, Pa. The office of Toastmaster was ably filled by Capt. F. M. Ott, '70, and toasts were responded to as follows : "Pennsylvania Col- 20 THE GETTYSBURG MERCURY. - lege," Prof. 0. F. Klinger; "Yale," Hon. Eyman D. Gilbert; "Colleges for Our Sisters," Dr. E. E- Campbell; "Princeton," Charles H. Bergner, Esq.; "Our Rival," Dr. George E. Reed; "Our Alumni," M. W. Jacobs, Esq. Addresses were also made by President McKnightand Rev. Dr. D. M. Gilbert. This initial banquet of the Association proved to be an unqualified success and was one of the most successful and complete functions of the kind ever held in Harrisburg. The members of the association present were : Rev. T. B. Birch, Prof. C. F. Kloss, Prof J. F. Kempfer, Rev. E. D. Weigel, all of Mechanicsburg; Rev. M. P. Hocker, Steelton ; Rev. Benj. R. Lantz, Millersburg ; Rev. G. M. K. Diffenderfer, Newport; Dr. J. F. Staley, Mr. F. W. Staley, Middletown; J. S. Alleman, Esq., Arthur D. Bacon, M. H. Buehler, Jno. F. Dapp, Meade D. Detweiler, Esq., Rev. Luther DeYoe, Dr. C. B. Fager, Dr. V. H. Fager, Prof. L,. O. Foose, Rev. D. M. Gilbert, Jno. W. Hay, M. D., C. H. Hollinger, John Hoffer, Jr., M. W. Jacobs, Esq., Croll Keller, Dr. Geo. B. Kunkel, Rev. Marion J. Kline, Dr. J. B. Mc- Alister, Capt. F. M. Ott, Dr. C. A. Rahter, Rev. M. H. Stine, Dr. H. B. Walter, E. H. Wert, Esq., H. M. Witman, all of Har-risburg, and Rev. J. Edw. Byers, Penbrook. ^ THE VEIL OE SEPARATION. " Ah sir, there are times in the history of men and nations when they stand so near the veil that separates mortals from im-mortals, time from eternity, and men from their God, that they can almost hear the breathings and feel the pulsations of the heart of the Infinite. Through such a time has this Nation gone, and when two hundred and fifty thousand brave spirits passed from the field of honor through that thin veil to the presence of God, and when at last its parting folds admitted the martyred President to the dead heroes of the Republic, the Nation stood so near the veil that the whispers of God were heard by the children of men." —JAMBS A. GARFIBW. THE GETTYSBURG MERCURY. 21 E THE DEAD ON EXPANSION. XPANSION is in future the policy of our country, and only cowards fear and oppose it."—Buchanan. " It is of very dangerous tendency and doubtful con-sequences to enlarge the boundaries of this country. There must be some limit to the extent of our territory, if we would make our institutions permanent. I have always wished that the country should exhibit to the nations of the earth this example of a great, rich, powerful republic which is not possessed of the spirit of aggrandizement. It is an example, I think, due from us to the world in favor of the character of republican government." —Webster. " We are not seeking annexation of territory, certainly we do not desire it unless it should come by the volition of a people who might ask the priceless boon of a place under the flag of the Union. I feel sure that for a long time to come the people of the United States will be wisely content with our present area, and not launch upon any scheme of annexation."—Blaine. The editor of the School Gazette, after quoting the above, ex-plains that the utterances of Buchanan and Webster were made when the South sought to increase the territory of the Union, and that Blaine's statement is only ten years old. Her Dewey lips Hobsoned his, while like a Shaft'er glance, Schley-ly thrown with a Sampson's strength, pierced through his heart, Weyl'er true love was Miles away, suffering Cervera heart-pangs than this false woman could believe. "O'tis beyond me," said he," why I should Merritt this ?'.'—From the Lesbion Herald. " When you see a stately temple, Fair and beautiful and bright, With its lofty towers and turrets Glistening- in the sun's clear light, Think how soon the noble structure Would to shapeless ruin fall, Were it not for sure foundations Firmly laid beneath it all." —DR. C. H. PAYNB. II 22 THE GETTYSBURG MERCURY. THE OLD CHIEF AND THE BLACKSMITH. THE final day had come and the east was already bright with day. In golden splendor the pure sun mounted the hori-zon of a calm, cloudless sky. Its yellow rays lit up the green patches of corn and pasture in the most delicate colors and tiuted the distant mountains, stretched in majestic line far into the north, in soft purple. All was calm and peaceful. Silence seemed to rule the universe, as if it had hushed it for a great oc-casion. What an occasion it was ! Among those mountains the poor Indian was busy long before sunrise preparing with sorrow-ful mood a journey of the deepest woe and gloom. Yes, this was the day. The red man must change his home. Those hills so rich in fruit and grain were not his. The barren mountains had no place for him. He lived on the white man's ground. He hunted the white man's game. One last, lingering look on a happy home, the abode of his ancestors, his rightful inheritance, where once he enjoyed his wild day unmolested and drove his game over unclaimed land. He must go and the white man gives no farewell, no sign of sorrow, no clasp of the hand, save one, a hard laborer, an honest blacksmith. The early morning found his roughly-made work-shop at the foot of the mountains in full operation. Now the noisy anvil broke the deep silence and now the groaning bellows breathed loud and heavily, sending the black smoke far into the clear sky. Within and without in scattered heaps lay almost everything that a smith could make use of, and much more that he couldn't use at all. The workman stood by the side of the forge, his one hand bounding up and down with the handle of the bellows, the other poking at intervals the roaring flame with an iron rod. He was a large, broad-shouldered man, with slightly bended back, a re-sult of his much stooping. A thick gray beard swept his broad breast, which was partly exposed by an open shirt. His face was large and stout, of hard masculine expression, full of force and intelligence. A well proportioned head, broad, high forehead and prominent chin, showed a man of no low, trivial thought, but one of judgment and decision ; a man, who, if he would have a chance to develope his powers, might have been a genius, but by force of circumstances remained uneducated, possessing, however, THE GETTYSBURG MERCURY. 23 a great amount of good common sense, which he made use of when the occasion demanded it. As he stood by his work his brow was tightly contracted and his eyes firmly fixed on the flame. He was thinking. What were his thoughts ? Let us believe that he was thinking of the Indian. He ofteu thought of him. He pitied him. He believed that the Indian deserved a home and that he could love a home with as much tenderness and fidelity as any one else ; that he had feelings and that he had a soul as immortal as his own. Such were the thoughts of this poor workman as he stood in his shop on the last day for the Indian in his Eastern home. Suddenly a man appeared before the door. The smith, somewhat taken by surprise in the midst of his thought, quickly turned and beheld before him a neighbor; a farmer who was generally known in the community as being of a sour, selfish disposition ; a man with whom the smith could never become wholly reconciled. He was one of those many persons whose only care and thought is to en-large his borders, heap up his wealth, drive his wife and children at the first peep of day from their warm beds into the fields, and at evening reckon a profit of five cents a good day's work. He had no thought for the Indian. He hated him and could scarcely wait until he would leave the country forever. The reason for this was a selfish one. He found out that the Indians had dis-covered a silver mine iu the mountains and were working it with immense success. "They couldn't take this along," he argued, ' 'so the first man to find it would be its owner.'' He knew that the blacksmith was in close friendship with the redskins, and more than likely would know more about its locality and value than any other person in the neighborhood. He therefore came at an early hour to the shop. The smith began the conversation. " Good morning, Henry. A beautiful day?" "Splendid," replied the farmer. "They can't complain of bad weather.'' " No, they can't," answered the smith, " and I don't believe the weather bothers them much. They have other things to com-plain about; a lost home, for instance." "And lost produce and grain," quickly returned Henry. " I'll warrant they will have to raise their own now." " Henry," answered the smith with earnest expression, look-ing his visitor fair in the face, " I don't believe they ever stole a 24 THE GETTYSBURG MERCURY. cent's worth from you. You have not treated the Indian right and he knows it, and before he would steal your crops in revenge behind your back, he would meet you face to face like a man." " Well, what I see with my own eyes I guess I can believe," replied the farmer in great haste. " But whether they stole it or not, how about the mine? They can't take it along." " No, they surely can't," said the smith, sorrowfully, " but I would to God they could. Some of our greedy neighbors, ex-cuse the word, Henry, you know it's the truth, some of our greedy neighbors can hardly wait until the Indian leaves to lay hold on that mine, the only means the poor creatures have of making a livelihood. They are friendless, homeless, without pity or sympathy, and worse than all, an unknown west before them. It's shameful. But, Henry, one thing I wish with all my heart, and that is that these mountains might bury the treasure deep in their bosoms before the merciless white man pollutes it with his unworthy hand." "Come, come, come," began the other. "You're on your old subject again. That isn't the point. Some one will get it and so why not try for a share ?" No sooner had the last word slipped from the lips of the farmer than both were startled by the clatter of hoofs over the little road-bridge by the side of the shop. Henry walked briskly to the door, saw the Indian, immediately returned, somewhat paler, however, and whispered to the smith, " It's the chief." The Indian entered, dressed in all the gaudy decorations of his rank. His black silk hair fell gracefully about his muscular shoulders. His face was broad and brown, painted in circular stripes of various colors. A pair of black eyes, tightly pinched, glanced sharply over his high, prominent cheek-bones. Although old, as the wrinkles in his forehead would indicate, he seemed as agile and quick of motion as a young warrior on his first hunt. Bending himself slightly forward he made a becoming salute with his right arm, and, with eyes tenderly fixed on the old smith, ad-dressed him. '' What I have to say will not be long. You know all. The red man must leave his native hills for the barren west. The day has come when he must bid adieu to his mountain home. He comes to give good-bye to a friend. The Indian leaves many enemies, but he comes to give the blacksmith a kind farewell. He envies not his little home, his small fields, his blacksmith THE GETTYSBURG MERCURY. 25 shop. May he live in peace. May prosperity gladden his ad-vancing years. Ah, no more shall he bend his back beneath the horse. No more shall he swing the sledge. The red man's friend shall be rich in fields, proud in wealth, honored among men. The treasures of mines shall make happy his children's homes. His grand-children shall live well, they shall be truly fortunate. The Indian's silver shall be theirs and it shall prosper in their hands." " Come," continued the chief, drawing a silken scarf from his waist, " come, friend, let me bind your eyes and I will lead you to a treasure such as man never beheld before. Come, it is yours." The old smith was astonished at the chief's offer. He stood mute and silent. Recovering himself he approached nearer to the Indian and with broken speech humbly addressed him. "I thank you heartily, chief, for your ofier, but I cannot accept it. I live happy. I work hard all day long and am satis-fied with my little home and family. What do I want with all that wealth ? Why do I deserve it ? I could not rest night or day by living off of the Indian's silver. No, chief, I refuse it. I thank you for the offer, but give or sell the mine to one who could work it with untroubled conscience." The chief was greatly troubled by the smith's refusal and was on the point of pressing his offer further, when Henry broke in, his face beaming from ear to ear as though he was sure it was his already. " I'll let you bind my eyes, venerable chief. I'll take it." The Indian, with angry countenance, drew back in amaze-ment and with scorn answered him. "Youtakeit! Ah, no, no, no, white man ! Rather let it rot with the ages than have it en-rich the hand of an enemy." Approaching the smith again he kindly entreated him to accept. "It's yours, take it. Come, let me Show you your wealth ?" " No, I can't accept it," inter-rupted the smith humbly. " It would bring worriment upon my gray hairs and strife among my children. No, I can't manage so large a treasure." The chief, now aware that it would be useless to urge him further, quickly stepped forward and said : " Then, if you will not take my silver, take my hand. The mine will remain where it is. Man cannot find it. It is the Indian's treasure and ever shall be." Then bowing low before the old man he withdrew to his horse, mounted and departed for the mountains. The farmer, j| 26 THE GETTYSBURG MERCURY. not feeling very well, quietly walked to the door and was gone without a word. It was some time before the blacksmith returned to his work and resumed his place at the forge. He thought the matter over and over and finally concluded that he had done the right thing. He worked hard that whole day till evening, when he locked the shop, walked silently home and told his wife and children the whole story. They all in the old quaint way agreed that father had done the best and so went to bed and slept. The next morning the smith arose bright and early, as usual, greatly refreshed from the anxiety of the previous day. After breakfast he started for his shop, which was not far distant, thinking not so much of the fortune which he had refused as Of the wandering Indians, who must have been by that time far on their journey. Arriving at the shop he unlocked the shabby door, entered it and taking a small iron shovel from the wall stepped to the forge and began to clear away the ashes to start a fire. After thrusting his shovel several times into the heap, he became greatly astonished at the smallness of the hole. It seemed to have grown much smaller during the night. Bending over the forge he began to scrape away the ashes with his rough hand. To his surprise he found that at the bottom of the open-ing stood a bright, round kettle filled with silver blocks about an inch square. With trembling hands he lifted the treasure from its hiding place and stood it on the anvil, noticing at the same time a small piece of paper sticking out over the rim of the vessel. Drawing this gently from the blocks he unfolded it and saw drawn in rough outline the figure of an Indian, under which was written the words, " To the Indian's friend." —W. H. H., '01. " "When you see a mig-hty forest, With its tall and stately trees, Lifting' up their giant branches; Wrestling with the wintry breeze; Do not fail to learn the lesson Which the moaning winds resound, Every oak was once an acorn, All unnoticed on the ground." —DR. C. H. PAYNE. THE GETTYSBURG MERCURY. 27 WHY WE BROKE CAMP. TEIYL you a story? Well, if you have patience enough I'll tell you of an experience I had last summer vacation, while on a camping trip. You see, every summer vacation when I come home I spring it on the " old gent," that, after having worked so hard for nine months, my poor brain needs rest. Well, he takes it all in, and gives me a vacation of several weeks. Then the old gang gets together, and we go on a few weeks' loaf. Fun ? Well, I should say so. I^ast Summer, following our usual custom, we visited "Straw-berry Island," a beautiful little Island in the middle of the broad Susquehanna. Here there is but one small village of a few hun-dred population. The rest of the square mile of the island is heavily wooded, and affords an excellent place for campers. Usually there are anywhere from three to six parties camping on the island. But at the time we were there none of the others had yet arrived. Soon we were settled down, and were enjoying ourselves very much in hunting and fishing. One evening after we had been there about a week, I went to the village for our mail. When I got back, and distributed the letters to their respective owners, I took my own letters and drew apart a little to read them. The first one I opened was from my father. (You know my father is postmaster in the town in which I live, and, as it is a pretty large town, usually has large quantities of stamps, besides a good deal of money, on hand.) Well, to continue where I left off, the first letter was from my father, and the very first line conveyed to me the startling news that the post-office had been robbed the previous week of a considerable sum of money and about $400 worth of stamps. There was no clue to the robbers, and at present the officers were at a stand-still in their investigations. It is needless to tell you that I was surprised at the news. My first thought was to leave for home next day, but further in the letter father said I needn't let this spoil my fun, and that I should stay as long as I wished. So I decided to stay. The next afternoon I was appointed to run over the island in search of some stray chickens for our evening meal. I started about four o'clock, and leisurely made my way across the island. About a quarter-mile beyond the village I came upon a thick 28 THE GETTYSBURG MERCURY. clump of trees and undergrowth, situated about three hundred yards from a farmhouse. Thinking this would be a good place for the chickens, I cautiously made my way into the thickest part of the copse. Suddenly I was startled by hearing a gruff voice directly in front of me. I stopped at once, and soon heard another voice, raised in an altercation with the first speaker. He was cursing him roundly for a cheat and a rascal, saying that after having done the dirty work (I couldn't quite catch what), he wasn't going to take a cent less than half of the haul. I be-came interested in what was going on, and crept closer to the speakers, and saw two as villainous and rough looking toughs as ever I beheld. Between them they had a large bag of money, and beside the larger of them lay a peculiar oblong tin box, which somehow or other seemed very familiar to me. All at once it struck me that that was the stamp box which I had seen so often in my father's safe at home. Then it flashed upon me that these were the robbers who had so neatly eluded the officers of the law. My first impulse was to get back to camp at once, tell the other fellows about the robbery and my discovery, and then come and capture these fellows. But, on second thought, I saw it would be wiser to watch them, and find out where they took the booty. Soon the rascals came to an agreement, and decided that they would hide the " swag " until a convenient time should offer for them to dispose of it. They then picked up the bag and stamp box and made their way toward the other side of the island. It was now nearly dark, and I thought I could safely follow them. So I waited till they had gone, and then cautiously picked my way after them. After a half-hour's walk they came to a small tent pitched in a wooded hollow near the shore. They entered here, and I crept up close to catch every word concerning the disposal of the money and stamps. After a good deal of discussion they decided to bury it in the ground under the tent, and in order to do this I knew they would have to move the tent; so I quietly slipped away and hurried off as quickly as possible to our camp, and told the boys about the whole matter. They were eager to go at once, and even more so when I told them that the postoffice authorities had offered a re-ward of $500 for the capture of the robbers. Now, this meant $100 apiece for us, and we could do a good many things on $100. So we decided to go that very night. THE GETTYSBURG MERCURY. 29 We had with us several revolvers and hunting-guns. Each fellow armed himself with one of these, and was soon ready to set out. We started about eleven o'clock, and reached the village a half-hour later. Here I stepped into a store, telephoned to the police at home that I had caught the thieves, and then proceeded. About twelve o'clock we were nearly at the robbers' camp, and I told my chums to take it easy so that we might take the men by surprise. Every fellow cocked his revolver and made ready for business. We crept silently up to the tent, and, peering in, saw two dark forms lying within, sound asleep. Then we entered, and order-ing two of the boys to cover each man, I proceeded to awake the larger and tougher of them. I succeeded pretty quickly, and soon had him securely bound, and then proceeded to do the same for his partner. We found all the booty buried in the earth under the tent, and then loosening our prisoners' legs, ordered them to march on ahead. We soon reached our camp, and binding the men again so that they could not get away, we took turns at guarding them during the night. We held them till the next evening, when my father came with two officers. We all set out for home, and soon had the satisfaction of seeing the malefactors in prison. In due time we received the reward. I saved mine, and father added a substan-tial sum to it. That's the reason I am flush this term. Come up town and have some oysters on me, the whole gang. — " APFI,EBEB." '■ Oh, wad some power the g-iftie gie us To see oursels as ithers see us ! It wad frae monil a blunder free us And foolish notion, What airs in dress and g'ait wad lea' us And e'en devotion." -BURNS. i\ 30 THE GETTYSBURG MERCURY. AT THE BREAKFAST TABLE. GRACE had been said. The preacher of the village, whose gray hairs had never been endangered by conjugal wrath, in short, who was a bachelor, had performed that solemn office, as was his wont, at the Lyn boarding-house. Around the table sat six. The preacher, by right of his sober mien and broadcloth, of course, occupied the first place of honor, that is, he sat at the end of the table next the door leading into the pantry, from which issued the appetizing sound of the sizzling, sputtering and splashing of the cooking, or the rattle and clatter of pots and pans, and occasionally, to vary the program, the bang of falling dishes invariably followed by a lecture on culinary economy and general management by the matron of the establish-ment, who at divers times and in divers manners, delivered these emphatic and lengthy dissertations to the cook, a buxom, grin-ning lass of perhaps sixteen summers, who bore several red marks on her face, testifying to the violence of gesture with which the lecturer was accustomed to drive home her rather striking argu-ments. Next to the preacher sat Mr. Eyn, who boasted the empty title of " Eord of the House "—a little, pinched, henpecked piece of crusty mortality, who spoke with a very emphatic "I intend" or " I will," but, as I observed, only when his wife was in the pan-try and the door closed. In her presence, or within range of her eye through the open pantry door, he seemed to sink about six inches in stature, and peep slyly out of the corners of his e3'es, like a cat expecting a sudden and unannounced visitation of boot-jacks and stove-pokers. Beside the hard-fated Mr. Lyn was situated, geographically speaking, a volcano of sentimental effusion, or, perhaps better, sat the village poet. He looked like a poet, at least to a stranger, having all the visible qualifications—long hair, a sentimental air, a canary-like whimper that sometimes sounded like the sigh of a zephyr, and a box of dyspepsia tablets sticking out of his vest pocket, which would most strongly confirm the theory suggested by the unbarbered hair. At the end of the table, opposite the snowy-templed " shep-herd in Israel," sat the school-mistress, another very important functionary in the village, enthroned in dignity and starch. She THE GETTYSBURG MERCURY. 31 always dressed in a rusty shade of brown satin, evidently to match her complexion, and had it so thoroughly starched that she could sit down only in one way, there being only one hinge in the dress. She was always " precise" and plain, never bedecked herself with flowers, perhaps because she couldn't starch them. Slight in figure, in her rusty armor she looked not altogether unlike a mud-wasp— a dignified mud-wasp. Her features denoted character, but as Pat said, who sat around the corner from her, they looked a little smoke-dried. Pat was a red-nosed Irishman, with a broad, open, jolly Irish face, always lit up with an expression of bantering humor, and partly covered with a thin, scattered crop of stubble. He was the man of all work about the establishment, and bossed about by the lady of the house, curtly snapped at by the next highest power, Mr. Lyn, divinely stared at by the volcano, furiously glared at by the mud-wasp, and reproached every now and then by the preacher for profanity, he bad a very wretched time of it, and often gave that as a reason for the redness of his nose. "Be-jabbers," he would say, " Oi must droon moi troubles;" but how he drowned his troubles by reddening his nose I never could imagine. Grace had been said, as I stated before, and Jane began to serve roast chicken, starting with the preacher. " Thank you, my girl," said his reverence in his blandest tone as she turned from him to the poet, who took a wing with a smile—a very poetic smile—and, holding it up on a fork that all could see it, in his softest canary notes began : " Oh for the wings of an angel, To fly to that heavenly shore, I would leave this land of sorrow, There in joy to dwell evermore." " Oh, how delectable !" exclaimed the ecstatic teacher. "What spontaneity and brilliancy of genius ! Surely, Mr. Bilious, you have been endowed with those peculiar qualities of intellect which combine with a deep and susceptible emotional nature to consti-tute those favored and favorite mortals, whose function in life and society is to add to the general happiness of humanity ; one of those who drink of Olympian fountains and feast on the ambrosial —the ambrosial—feast on the ambrosial—in short, Mr. Bilious, you are a poet." She always rattled out her comments in a man- 32 THE GETTYSBURG MERCURY. \ ner something like a hysterical alarm-clock, and stopped for the same reason, too—because she was run down. The flattered rhymer, in his confusion and gratitude, blushed a sort of 3^ellow green, and fumbled about in his inspired cranium for a suitable answer, when Pat relieved him. " Ay, Midam, a pooet's boorn a pooet; ye can't make 'im." Though "Madam" rarely condescended to notice any of Pat's remarks, she replied: "Mr. O'Brien, I fully appreciate the force and significance of that sententious and universal truth to which you have just given utterance. I find it true, in my ramblings through the variegated fields of imaginative literature, that a skill-ful master of the poetic art must—must possess certain natural endowments of mind and feeling. He may avail himselfof the most efficient intellectual discipline in the most advanced institutions of learning, established in either hemisphere, the Eastern or the Western, fortne impartation of knowledge and mental develop-ment, and yet, sir, may never gain admission into the temple of the Muses." " Yis, a pooit's loike an iditor. Ye moight fade a goat tin years on newspaipers, but shtill ye couldn't make an iditor av 'im." Very much to Pat's annoyance—for he felt unusually honored in being patronized by such an able representative of scholarship and high English—the poet, who felt that they were both allud-ing to him, chimed in : " If Nature on you doth bestow it, To reveal her charms, to be a poet, In school or out you're bound to show it, And all the world will some time know it." "Och, bedad," supplemented Pat, with a dubious smile of malicious humor, intending to punish Mr. Bilious for this obtru-sive sally, "Ye remoindmeso much of Samson in the Scriptures." The poet shook out his tresses of black, hanging in Miltonic waves over his shoulder, proud to have them compared to Sam-son's immortal looks of strength, but Pat. continued : " Ye both use th' same wippin, only ye make pooetry with it and he slew the inimies of Israel." Of course, we laughed; the preacher till he was as red as Pat's nose, I till my sides ached, and even the school-mistress smiled as loud as the constitutional gravity of her deportment would permit, the poet, all the while, turning alter- THE GETTYSBURG MERCURY. 33 nately red, white and blue, and looking as though he had swal-lowed a smoothing-iron. Mr. Lyn alone did not smile—the pan-try door was open. The cook was seized with a fit of tittering that went nigh end-ing with her dropping the coffeepot, with which she had now reached the school-mistress, filling the cups as she went round the table. " O Miss Jane, do exercise more vigilant care lest you occa-sion some disastrous calamity. Just cogitate how seriously I might have been scalded by that liquid, in that state of violent ebullition, as you undoubtedly apprehend. Such inexcusable carelessness cannot, must not be tolerated, young lady." Jane, somewhat abashed, colored and would have attempted an apology, but the preacher, ever ready to rescue one in embar-rassment, interposed : " Nothing hurt, Jane; accidents will hap-pen everybody. I don't wish them to you," he added, with an air of cheerful gallantry, " but I like to see you blush up ; your cheeks look like peaches." " Yis, yer Riverence," added Pat, "and Oi am so fand of paiches," looking at the preacher and then at the cook. The teacher had, by far, too positive notions of propriety not to rebuke the facetious Patrick. " Undoubtedly, Mr. O'Brien, you have not had the advantages which the cultured usually de-nominate the ' privileges of high society,' those elements of good-breeding enjoyed in homes of education and refinement, or un-doubtedly you would not be guilty of the audacity, so boldly and improperly to allude to the female employee of the establishment in which you occupy the humble position of a menial. Mr. O'Brien, I certainly am surprised." Pat looked at me and winked, evidently not much discon-certed by the bombardment. •'You exhibit," she continued, angry because Pat did not wilt, " directly under and within the range of my ocular vision, such indecency towards me, one so manifestly your superior"— another wink. "Well, did I ever!" she ejaculated, closing her mouth with a snap like a pocketbook, looking daggers all the while at the unabashed Mr. O'Brien. "Did ye iver," rejoined the impregnable Patrick. "It's moire than Oi can till ye what ye iver did; yer auld enough to 34 THE GETTYSBURG MERCURY. have done imiything, judgin', as the poet says, 'by the silver min-gled mang th' gauld.' " '' Sir,'' sharply retorted the now thoroughly enraged pre-ceptress, "I do not propose—" " Nay, Midim," interrupted Pat., " Oi didn't ask ye to pro-pose, and there's no danger of innybody havin' ye innyhow, un-less p'rhaps yed propose in the dairk av th' moon." During this passage between the scholarly tongue of the out-raged pedagogue and the native wit of the mischievous Irishman none of us dared to laugh out, though we suffered severely with suppressed mirth, which, in my case, played a little game of earth-quake in my abdominal regions, made me drink two glasses of water in quick succession and spill half a cup of coffee over the table. Determined to beat a retreat with at least the honors of war, she turned from the Irishman, as if perfectly disgusted with his conduct, and addressed Jane, who was about to give her a^second cup of coffee. " No, thank you. If I should indulge in the sec-ond cup of this beverage, although I consider it exquisitely pal-atable and invigorating, when administered, or rather taken, in moderate quantities, my digestive organ would be greatly exag-gerated— I mean aggravated, and probably develop in the course of time sub-acute gastritis or some other modification of irritant poisoning. Indeed, I have entertained the greatest apprehension of"—just then the door bell rang, and I was called out. —A. N. ONYMOUS. PATRONIZE OUR ADVERTISERS. C. H. SOLT MERCHANT TAILOR Masonic Bldg., GETTYSBURG Our collection of Woolens for the coming Fall and Winter season cannot be surpassed for variety, attractive designs and general completeness. The latest styles of fashionable novelties in the most approved shades. Staples of exceptional merit, value and wearing durability. Also altering, repairing, dyeing and scouring at moderate prices. .FOR UP-TO-DATE. Clothing, Hats, Shoes, And Men's Furnishing' Goods, go to. I. HALLEM'S MAMMOTH CLOTHING HOUSE, Chambersburg St., GETTYSBURG, PA. ESTABLISHED 1867 BY ALLEN WALTON. ALLEN K. WALTON, President and Treasurer. ROBT. J. WALTON, Superintendent. flammelstomn Broom Stone Gompany Quarrymen and Manufacturers of Building Stone, Sawed Flagging and Tile Waltonville, Dauphin Co., Pa. Contractors for all kinds of Cut Stone Work. Parties visiting the Quarries will leave cars at Brownstone Station on the P Telegraph and Express Address. BROWNSTONE, PA. : R. R. R. PATRONIZE OUR ADVERTISERS. The Century ^^.0 Double-Feed Fountain Pen. ^^Poiated- GEO. EVELER, Agent for Gettysburg College PRICE LIST. .$2 SO . 2 50 No. 3. Chased 3 00 Hexag-on, Black or Mottled No. 3. 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Issue 68.3 of the Review for Religious, 2009. ; ~Spiritu.a~ Growth ,~. --.,,Practicall~ Wisdom'iQ-UAoRFERLY 68.3 2009 - " Review for Religious fosters dialogue with God, dialogue with ourselves, and dialogue with one another about the holiness we try to live according to charisms of Catholic religious life. As Pope Paul Vl said, our way of being church is today the way of dialogue. Review for Religious (ISSN 0034-639X) is published quarterly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393 Telephone: 314-633-4610 ¯ Fax: 314-633-4611 E-Maih reviewrfr@gmail.com ¯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 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. ©2009 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 distribution, 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. ~ gournalof Ca~ho~c ~piri~uah~y Editor Associate Editor Scripture Scope Editorial Staff Advisory Board David L. Fleming SJ Philip C. Fischer sJ Eugene Hensell OSB Mary Ann Foppe Tracy Gramm Judy Sharp Paul Coutinho sJ Martin Erspamer OSB Margaret Guider OSF Kathleen Hughes RSCJ Louis ~nd Angela Menard Bishop Terry Steib SVD QUARTERLY 68.3 2009 contents prisms 228 Prisms 230 consecrated life stories. ~'~ I! The Impact of Women Religious on the Church of New York Regina Bechde SO, two centuries after New York became a large suffragan diocese of Baltimore, recounts its history-- which, as in dioceses everywhere, is inseparable from stories of its women religious. Looking for what was really going on, she finds the faith-meaning underneath the sisters' social and ecclesial achievements. 226 250 261 ignatian prayer Communal Examen Philip Shano SJ suggests ~ way of adapting the general examen found in the Ignatian Spiritual Exercises to a communal examen that can help the community as a group to attend to its daily life in a prayerful w~y. Questions for Personal and Group Reflection Ignatius's Contemplatio ad Amorem Louis M. Savary re-examine.s how Ignatius's Fourth Week contemplation asks us to observe closely the way God loves us and to put into practice our love of God and the rest of creation in a similarly unconditional .and generous way. A Prayer Response Review for Religious 276 289 298 spiritual growth Job's Difficult Transformation Marian Maskulak CPS, making grateful use of Stephen Mitchell's The Book of Job, explores the spiritual changes Job undergoes and suggests their relevance to ourselves. Questions for Personal and Group Reflection The Central Paradox of John of the Cross James W. Kinn presents and, like a good teacher, emphasizes John's teaching for proficient beginners. Connecting through Prayer John H. Zupez SJ suggests a way of praying that gives us a greater sense of connectedness to God and to one another in our lives. Questions for Personal and Group Reflection 3O6 313 practical wisdom When Pragmatists Become Mystics Rabbi Allen S. Mailer shares a variety of Hassidic wisdom sayings for our inspiration and for the deepening of our faith. AGame You Should Not Play Birney Dibble MD discusses the candor that people often find difficult around terminally ill patients. departments 318 Scripture Scope: Understanding the Psalms 323 Reviews 22 7 68.3 2009 prisms 228 Tsis a landmark issue of Review for Religious. You as reader will note that there is no Canonical Counsel article. From the first volume of our journal in January 1942 there was a department called Questions and Answers that dealt primarily with canon law issues for men and women liv-ing consecrated or religious life. The writer of this department was not identified. Likely the editor was the canon lawyer Father Adam C. Ellis SJ, one of the three founding editors. In volume 14 (September 1955) we find the first acknowledgment of an author for the Questions and Answers department. "The fol-lowing answers are given by Father Joseph E Gallen SJ, professor of canon law at Woodstock College, Woodstock, Maryland." As a matter of fact, it seems that Father Gallen had already been doing the work in a couple of preceding issues. He was also a consistent contributor of articles dealing with canon law perspectives or with the implications of recently issued Roman documents throughout the decades from 1950 to 2000. In volume 44 (January 1985) Father Richard A. Hill sJ, professor of canon law at the Jesuit School of Theology at Berkeley, began writ-ing the newly titled Canonical Counsel arti-cle. After five years as contributing editor for Canonical Counsel, Father Hill asked to be relieved because of his responsibilities at the Jesuit School of Theology at Berkeley and at the University of San Francisco. Review for Religious In volume 49 (July/August 1990) Sister Elizabeth McDonough OP became our Canonical Counsel editor. From that issue up to our past issue (68.2, 2009) she has contributed one hundred articles dealing with all aspects of the 1983 Code of Canon Law dealing with conse-crated or religious life. She literally has written a valuable commentary on the Code for all of us living consecrated life. Sister Elizabeth McDonough believes that she has completed her task, and has said she would appreciate having more time for her teaching and other writing. As of this issue, then, we have no department of Questions and Answers or its successor Canonical Counsel. As edi-tor, I hope that we will have occasional articles to update us on canonical issues as they may arise. I express my deep gratitude to Sister Elizabeth McDonough for her masterful contribution to religious life through this journal. Besides the fact that she writes clearly and concisely, I as editor was especially apprecia-tive at how prompt she was to meet every deadline over this twenty-year period. It is our intention that Review for Religious will publish the compilation of McDonough's Canonical Counsel articles as a readable disc/book in the fall of 2009. We intend that the disc-form of the book will allow for valuable and easy reference. Without trying to replace Canonical Counsel as a department, my advisory board encourages me and the staff to consider regular contributions in the liturgical area, especially with the revision of the missal, and also regarding the continuing development of new forms of religious life and affiliations. So the journal hopes to keep contributing to our living of religious life and our sharing it with the wider church. David L. Fleming SJ 229 68.3 2009 REGINA BECHTLE The Impact of Women Religious on the Church of New York consecrated life stories On a spring day in 2008, I stood in the majes-tic St. Patrick's Cathedral amid representatives of the 116 congregations of women religious serving in the archdiocese of New York. In the processional hymn, Benedictine Sister Delores Dufner's "Sing a New Church," we sang "summoned by the God who made us, rich in our diversity, gathered in the name of Jesus, richer still in unity." These words of struggle, promise, and affirmation can only hint the reality of women religious in dioceses all through the United States. Our story is indeed a rich and diverse one, focused in a grand unity.! The year 2008 marks the bicentennial of the establishment of four dioceses--New York, Boston, Philadelphia, and Bardstown (Kentucky)--and Baltimore's designation as an archdiocese. The church in New York serves Regina Bechtle SC is Charism Resource Director for the Sisters of Charity of New York; 6301 Riverdale Avenue; Bronx, New York 10471. R~iew for Religious two and a half million Catholics in ten counties, from the urban density of Manhattan and the Bronx, to an underserved rural population in the north. The story of this diocese, like dioceses everywhere, is inseparable from the story of its women religious.2 The bicentennial invited us all to reimagine our story within the story of larger social and ecclesial movements, movements we helped shape and were shaped by. Let me suggest an image. Our seminary's excellent library holds many books about religious congregations and provinces connected with this archdiocese. Some use the pious, purple prose of the glory days, others pack a more modern, journalistic punch. But they all tell how communities came here, what needs confronted them, and what they did about those needs. Imagine all those volumes on the shelves, flanked by histories of the church in this country and region, bolstered by studies of the many immigrants who came here and by surveys on education, public health, child care, human services, pastoral ministry, catechesis, lay leadership, spiritual for-marion, race relations, community development, advo-cacy and action for peace and justice, environmental concerns, and global awareness. Now imagine all those volumes in conversation with one another, comparing, connecting, cross-referencing. Only an eavesdropper on all of those conversations could write the full story of women religious, the meta-story that cries out to be told in each diocese and in the country at large. My purpose here is modest. I speak not as an histo-rian but as a theologian and spiritual director who tries to listen both to a person's story and to the story under-neath the story. I listen to hear what is "happening" and what is "really going on." I propose to apply those questions to the stories of women religious in this and, 231 68.3 2009 Bechtle ¯ The Impaa of Women Religious in New York mutatis mutandis, other dioceses.3 What was happening during those many years? And what was "really going on"? In other words, how was God at work in it? How do we measure impact? I suggest we measure',impact by the tributes of a socie : 232 Measuring Impact First, a word about the meaning of "impact." For New Yorkers, the searing memory of 11 September 2001, of giant planes crashing into the World Trade Center's towers, forever colors the word's meaning. Yet over its lifetime this city, like most others, has absorbed the impact of many other traumatic events--epidem-ics from yellow fever, cholera, and influenza to HIV/AIDS; fires and floods; riots and gang wars; economic upheavals and finan-cial despair; wartime anxiety and loss on the home front. How do we measure impact? In New York City, where real estate rules and media coverage makes you or breaks you, some judge impact in terms of stone and steel, of buildings constructed, renovated, retrofitted. Some measure impact by best sellers and column inches, by prime-time coverage and website hits. Others mea-sure impact in the flesh-and-blood realities of bodies blessed and bandaged, minds mentored, hearts healed, spirits sustained. Impact is about relatonships as much as headlines. I suggest we measure impact by the trib-utes of a society, like the tens of thousands who lined the streets in 1896 to honor the passing of Sister of Charity Mary Irene Fitzgibbon, founder of the New York Foundling and conscience of a city.* Review for Religious Impact is measured in the halls of Congress by Sister Patricia Cruise SC and Sister Mary Rose McGeady DC testifying about the runaway youth served by Covenant House; by the words of Sisters Patricia Wolf RSM, Regina Murphy SC, and Arlene Flaherty OP, whose advocacy on behalf of justice in shareholder meetings and public forums has heralded the gospel in our day; by the lumi-nous theological writings of Sister Elizabeth Johnson csJ; by Sister Theresa Kane RSM calling in 1979 on Pope John Paul II to hear the desire of women to participate fully in the church; and by the gunshots that murdered Maryknoll Sisters Maura Clarke MM and Ita Ford MM in 1980 in El Salvador and Sister Barbara Ford SC in 2001 in Guatemala; by the vision of Mother Irene Gill OSU, who in 1904 began the College of New Rochelle, the first Catholic college for women in New York State, and Mother Buder RSHM, who opened Marymount College in Tarrytown in 1907; by the steadfast peace witness of women like Sister Anne Montgomery RSCJ and Sister Eileen Storey SC in Iraq and the West Bank. Even this hard-to-impress city recognizes the impact of these exceptional women. Yet they would be the first to protest that the vast majority of their sisters, the thousands of women religious who have served the people of New York, have lived equally extraordinary lives, only in a less public sphere. The everyday impact of their faithfulness has been felt for generations by families, neighborhoods, parishes, and institutions that never make the headlines. What Was Happening? The Catholic historian Gary Macy describes history as "the stories that we tell ourselves so that we know better how we got to be who we are.''5 Before I address what was happening, let me make a few introductory 68.3 2009 Becbtle ¯ The lmpaa of Women Religious in New York remarks. It behooves us to tell the whole story, all of it, because that helps us to see who we are now and to believe we can be still better. We need to include the shadow as well as the light. We were instrtm~ents of social grace and social sin. We were victims of prejudice and injustice, but we were perpetrators as well. Until recently, women religious have not been telling our story well. Why not? One reason is that a certain understanding of the virtue of humility has conditioned us to be hesitant about promoting ourselves. Another reason might be that our entertainment-hungry, attention-deficient culture seems able to hear only a particularly loud voice. To tell what was happening, we might consider chapter headings like these for our story: ¯ Some Came and Stayed, Some Passed Through and Left Their Mark ¯ With Their Own Blood, Sweat, Tears-- and Money ¯ "Open a Hospital? But We Thought You Wanted Us to Teach" ¯ They Don't Trust Catholics, but They Want Sisters' Care When They're Injured ¯ How Many Communities in This Diocese? Only God Knows! Some of our communities started here on the bed-rock of this ever-changing place. Most were seedlings transplanted from elsewhere into its stubborn soil. All soon found themselves irrevocably transformed. Some came to New York and moved on, up and down the Atlantic coast, or west, into the heartland and frontier. Some came and stayed here. There was always plenty of work to do here, no matter when they came. We can imagine a common story line that begins with a letter something like this: Revie~v for Religious Reverend Mother Superior: We beg you to send Sisters to take care of [one or more of the following kinds of needy persons]: orphans, uneducated, sick poor, abandoned infants, girls working as domestics who are being seduced by their employers, youngsters needing to learn a trade, elderly folks, homeless, families at risk, immigrants who can't speak the language, people hungry for food and knowledge, Catholics who need to be counted and catechized. Please come yourself if you can, Mother, or at least send us your best workers--the strongest, the bright-est, the most fearless. We need you desperately. Respectfully yours, Bishop or Pastor or Trustee Also part of the story line, though rarely found writ-ten down in the letters, are facts and observations like these: ¯ Never mind that the house won't be ready for you. You'll probably have to count on the hospitality of another community until you find your own. ¯ We can't promise you much money--you'll have to raise most of it yourself. ¯ You may end up as martyrs to cholera, dysentery, influenza, tuberculosis, and violence and to the poverty of the poor you came to serve. ° You may find that the demands of your work make it hard, even impossible, to live your Rule, your way of living and praying that you cherish so deeply.6 What was happening? Two hundred years ago, in 1808, John Carroll was breathing a sigh of relief, after a fashion. Since 1789 he had been bishop of the one diocese in the U.S.A, a territory that stretched from the Atlantic to the Mississippi and from Canada to the Spanish Floridas. Now Baltimore was named .an arch-diocese, and Carroll's pastoral burden was lessened by the creation of four suffragan dioceses.7 The New York diocese comprised all of New York I! 68.3 2009 Becbtle * The Impact of Women Religious in New York 236] State and part of New Jersey. The 80,000 inhabitants of New York included about 14,000 Catholics, mostly Irish, with some French and Germans, served by one Catholic parish, St. Peter's, on Barclay Street. In 1808 the non-Catholic majority of New Yorkers viewed the parish with disdain, and its mostly poor, immigrant con-gregation as uncouth, dirty, and decidedly lacking in proper religious sensibility. Also in 1808 a young widow was about to leave New York. She was a convert, and Catholic Baltimore seemed infinitely more hospitable than her native city, where the disdain could be hostile. I speak of Elizabeth Ann Bayley Seton, saint of New York. We cannot tell the story of women religious in this archdiocese without her, though she never lived here as a religious. The school she began in Baltimore became the catalyst for a new religious community. In July 1809, on donated land in Emmitsburg, in the Maryland hills, she (a Catholic for only four years) began the Sisters of Charity of Saint Joseph's. It was the first active women's congregation founded in and native to the United States. Elizabeth and her advisers modeled it on the noncloistered Daughters of Charity founded by Vincent de Paul and Louise de Marillac in 17th-century France, but they adapted the Rule to the circumstances and needs of 19th-century America. The language and faces Changed, but many of those needs remain today. To the Ursulines belongs the distinction of being the first women religious in the New World. They came to Canada in 1639 and to French New Orleans in 1727. Twelve nuns came from France to nurse, but soon found themselves teaching, caring for orphans, and working with wayward women. One of their novices wrote home: "We are determined not to spare ourselves Review for Religious in anything that will be for the greater glory of God.''8 Some Ursulines from Ireland came to New York in 1812, began a school that lasted only three years, and then returned home. In 1817, nine years after the diocese was established, Mother Seton yielded to the pleas of New York Catholics and sent, as a gift to her home church, three sisters to care for orphans in what was then St. Patrick's Cathedral parish on Mott and Prince Streets. At that time Catholics numbered about 20,000. Concerning the New York Catholics, Mother Seton wrote: "So much must depend . . . on who is sent to my 'native city' they say, not knowing that I am a citizen of the world.''9 Soon demands for sisters increased, as they were to do again and again in all our stories. Mother Seton had her native New York pegged: "so distracted a place." Later correspondents would be even more grim in their descrip-tion of the poverty, filth, and violence of the city in which sisters taught, nursed, and cared for orphans. Bishop John Hughes, known to friend and foe alike as "Dagger John," would later call New York "Babylon the Great." An estimated one-seventh of the city's population of 15,000 depended on public relief in the winter of 1817. By 1820, health and housing issues in the city were critical. In the economic slump after the War of 1812, a huge influx of immigrants and annual yellow-fever epidemics created what amounted to a continuous state of emergency.l° I To the, Ursulines belongs ,the distinction of being ' 'ihe first women religious in the New World, 68.3 2009 Becbtle * Tbe Impaa of Women Religious in New York 238 In 1827 Bishop John Dubois wrote that his flock included about 30,000 mostly poor Catholics, and com-plained ~that property in New York was very expensive. That same year several Religious of the Sacred Heart stopped in New York en route to St. Louis. In 1841 their congregation would return for good as the city's second religious community of women when Mother Aloysia Hardey opened on Houston.and Mulberry Streets an academy that would later move to Astoria. Catholic-and-immigrant is a recurring theme. In 1785, when St. Peter's Church was dedicated, people said the pastor needed to be fluent in six languages-- English, German, French, Spanish, Portuguese, and Irish--to serve his two hundred parishioners. Today Mass is celebrated in thirty-three languages in the New York archdiocese, and most large urban dioceses report similar statistics. The numbers of Irish and German immigrants com-ing in the 1830s brought strong anti-Catholic feeling to the surface. In 1836 The Awful Disclosures of Maria Monk was published, a slanderous account of cruelty and abuse in a Montreal nunnery. The falsity of it did nothing to keep it from becoming the best-selling American book before Uncle Tom's Cabin.~l Across the country, fear of immigrants and foreigners went together with a viru-lent opposition to Catholicism. The 1834 burning of an Ursuline convent in Charlestown, Massachusetts, was but one expression of anti-Catholic hatred. Yet, in the face of such rabid Nativist prejudice, over and over it was sisters--nursin.g, teaching, risking their lives for the poor--who gradually tempered society's perception of the church and of its immigrant flock. By 1848 one-third of New York's population was foreign born, swelled by thousands of Irish desperate to Review for Religious escape the terrible famine in their homeland. The eighty-two women religious in the diocese included a new group, the Sisters of Mercy. Mother M. Agnes O'Connor and six Sisters from Dublin, the "walking nuns," visited the sick in their homes, taught adults, took in young women seeking to escape from prosti-tution, and visited prisons. Mother Seton's daughter Catherine became one of their first postulants. In 1849 a cholera epidemic killed five thousand New Yorkers. In November of that year, the diocese's first Catholic hos-pital, St. Vincent's, opened with thirty beds, five doc-tors, and four Sisters of Charity. The needs of a rapidly expanding Catholic popula-tion prompted Rome to carve new dioceses from the see of New York: in 1847 Albany and Buffalo, and in 1853 Brooklyn (including all of Long Island) and Newark (including all of New Jersey). The area of the diocese of New York, named an archdiocese in 1850, had shrunk to one-tenth of its original size, but its people had grown to more than three hundred times its original number, between 300,000 and 400,000 Catholics?2 By 1855 over half of New York City's population was foreign born. It was known as the largest Irish city in the world and the third largest German city. In 1867 the Good Shepherd Sisters took in 275 young women who had been coerced into a life of pros-titution. Many of them were domestics whose employers By 1855; New York City ~as, known as the largest ,,Irish ,ei~in the World and the , third !argest German city, 23,9 68.3 2009 Becbtle * The Impact of FVomen Religious in Nay York had, in polite terms, ruined their reputations. Another 500 had to be turned away. In 1869 Sister Mary Irene Fitzgibbon SC opened the New York Foundling asylum. By the time of her death in 1896, this pioneer Catholic child-welfare agency had cared for 28,000 infants and many pregnant unwed and working mothers as well. By 1885 women religious supervised most of New York's child-welfare system, with more than eighty per-cent of its dependent children in their care. The New York Foundling (Sisters of Charity) and the Mission of the Immaculate Virgin (Sisters of St. Francis), the two largest institutions--along with those operated by Sisters of Mercy, of Divine Compassion, of Notre Dame, of the Good Shepherd, and others--provided a safe and caring environment for approximately 15,000 children.13 As needs grew, so did the religious work force. By 1875 there were about a thousand Catholic sisters in New York City. In ten years the number doubled. Child welfare was a major social problem. According to 1904 statistics, New York City harbored one-third of all insti-tutionalized and dependent children in the whole country. At the beginning of the 20th century, the archdiocese included 42 national parishes that served 11 different eth-nic groups. By 1911 women religious had founded three Catholic colleges for women: the Ursulines' College of New Rochelle (1904), the Religious of the Sacred Heart of Mary's Marymount College (1907), and the Sisters of Charity's .College of Mount St. Vincent (1911). In 1939, when Francis Spellman became New York's archbishop, this local church had over 2,500 priests, 10,000 nuns, and two million members. (It was also $26 million in debt.)14 What was happening? After World War II, in most U.S. religious congregations, there was a peak period Review for Religious of growth that lasted until the late 1960s. Those boom years and the winds of change that Vatican Council II set swirling deserve fuller analysis and reflection than is possible here)5 What Was "Really Going On"? I turn now to my second question: Amid all the facts and statistics in the story of women religious, what was "really going on" in, with, through, and even in spite of what was happening? How was and is God's work evident? I asked a few lay colleagues to describe the impact of women religious. A female pastoral associate responded, "Women religious have paved the way for the rest of us." A male theology professor replied that religious "have been gatekeepers of religious information, vital to identity formation." And from a male sociology profes-sor: "Women religious have helped us rethink our world and understand that mission is local and global." Some might find meaning in the story of New York's women religious by charting a trajectory: ¯ from assimi-lation to accompaniment, ¯ from competition to col-laboration, ¯ from convent lifestyles of cookie-cutter conformity to distinguishable diversity, ¯ from provin-cialism to global connection, ° from presence in institu-tions to presence to issues of our day. For others, the story of women religious in New York is a story of collective self-awakening that parallels the major social movements of the past two centuries, for example, from being the church's cheap labor force to being "catalysts to conscience.''~6 What was "really going on"? How was the Spirit present in our blind spots and flashes of light, in our so-called successes and so-called failures? What signs of 68.3 2009 Becbtle * The Impact of Women Religious in New York 242 God's moving and shaking, God's transforming energy and grace, can we notice? Underneath the narrative, faith always senses a deeper story, marked with the signs of God's pervasive presence. That story speaks of risk, of courage, of loss, and of love that transcends loss. It reveals themes of faithfulness, of relationship, of witness, and of power. It is a story much bigger than that of any one religious community. In assessing the impact of women religious, assess-ing what was "really going on," I offer four replies: (1) Faithfulness was (and is) going on. In the lives of the women named earlier in this article, faithfulness wore a highly public face. It shaped thought, molded institu-tions, awakened conscience, crafted public policy, acted and spoke out against ignorance, war, and poverty and for education, compassion, peace, and justice. Margaret John Kelly DC speaks of our legacy of "charity embrac-ing justice," a legacy that "generated energy as it moved from the hovels and points of entry in the 19th century to the halls and courts of power in our 21st century.''17 In their fierce fidelity, some among us are impelled by the Spirit to make private pain a public issue. In the lives of most of us, faithfulness takes a more ordinary form. (2) Relationship was (and is) going on. For example, there were relationships with the laity. Lay benefac-tors often saw needs more clearly than ecclesiastics did. Catholic and Protestant laywomen invited the Sisters of the Good Shepherd to minister to prostitutes in New York's prisons and almshouses in 1857. (Some while earlier, Archbishop Hughes would not acknowledge the fact of prostitution among Irish immigrant women.)~s From the earliest days, women religious knew that Review for Religious we could never carry out our mission alone, even though we sometimes pretended that we could. New York's first parish schools were begun by lay people, who soon invited sisters and brothers to staff them. The same was true in the first orphanages and hospitals, where lay managers, physicians, and clinicians supervised--and sometimes locked horns with--the sisters who served there. Before long, sisters assumed leadership of those same institutions and shaped them into vital providers of service in society. In our day, relationships are shift-ing again. Today, as they seek new ways to be in part-nership for the sake of the mission, religious and the laity depend on each other as never before. There were and are relationships with non-Catholics. Again and again, by their heroic behavior in epidemics, wars, and disasters, women religious won over the very Nativists and Know-Nothings who had vilified them. A prominent WASP (white Anglo-Saxon Protestant), Mr. Edwards Pierpont, exemplified the change of heart that sisters wrought. During the Civil War he told the Secretary of War that he wanted only a certain commu-nity of sisters to staff a military hospital in New York's Central Park, because they were "the most faithful nurses in the world." There were and are relationships among and between religious communities. In the early years, one arriving community after another was greeted with hospital-ity rather than aloofness or competitiveness by those already established here. In New York's urban vineyard, with plenty of work to be done, there were always too few laborers. In 1889, with the blessing of Pope Leo XIII, Mother Frances Xavier Cabrini and six Missionary Sisters of the Sacred Heart came to New York to work with Italian orphans. No one knew anything about the 68.3 2009 Becbtle ¯ Tbe Impact of Women Religious in New York convent they had been promised, so they spent their first night in a rundown rooming house. The Sisters of Charity took them in until a house hastily rented by a benefactor was ready. Unfortunately, that sisterly spirit could and often did yield to smug self-sufficiency. Rivalries, turf battles, and isolating rules kept members incommunicado from other congregations. Perhaps our large numbers and institutional presence during the peak years 1940-1969 inflated our corporate egos and narrowed our vision. Certainly, much of pre-Vatican II Catholic theology did little to dispose us to build bridges of understanding beyond boundaries. Today, happily, collaboration is a way of life for women religious. In theory and in prac-tice, we know that "none of us is as smart as all of us." (3) Witness was (and is) going on. Witness, intention-ally directed towards others, about what should be and against what should not be if God's dream is to be real-ized, expresses religious life's prophetic vocation. From our first days in this archdiocese, the not-so-subtle sub-text of our lives was: "Look. See. Pay attention. The poor are always among us--not invisible, not forgotten." The women religious who pioneered child-care insti-tutions in the late 19th century did more than mother countless orphans and foundlings. In a society that wanted to punish the poor for their poverty and ostra-cize unmarried women for their sexual conduct, they aligned themselves with the least ones. Their actions of compassion witnessed to the worth and dignity of every human being. Today our witness is the same: it is not about ourselves. It is about people in need, whether here or far away, in cardboard shacks on city streets or in huts with dirt floors in faraway parts of the world. "With whom do you believe your lot is cast?" asks the Review for Religious I! poet Adrienne Rich.19 Our answer has been clear: the least of Christ's sisters and brothers. (4) Power was (and is) going on. Interwoven with our stories are stories of power used and abused, for good and for ill. We have been agents and victims of power, subjects and objects of power. In our liminal status as neither clerics nor laypersons, we walk a fine line. As public persons in the church, we are subject to more sanctions and less freedom than the laity. Like them, we are closed off from much decision-making where we could exercise power for appropriate change. More than once we have given over our power and col-luded with unjust social and ecclesial structures. Diminishment, not power, seems the over- . ,~religious life today. riding theme in conver-sations about religious life today. But it is hardly the whole story. Our Catholic heritage gives us other angles from which to view the reality. We should look clearly and sensitively at things seen, but also in faith be sensitive to things unseen. The cold hard facts of the past forty years--declining numbers, more women dying than entering, the rising median age, retirement expenses, and cherished ministries sold, merged, or lost--do not tell the whole story, any more than the success and solidity of the 1940s and 1950s captured the whole story. The key question is: What wisdom have we learned from the success and the suffering that have been part of every stage of our existence? (And how do believers ~ i ~D~minishrnent, , not power, "~, ,seems tlie overriding theme ~ ¯ in, conversations about [245 68.3 2009 Becbtle ¯ The Impact of Women Religious in New York 246] measure success anyway?) As one congregational leader asked, "Do life's traumatic events serve as catalysts for transformation or stagnation in our religious congrega-rions?'' 2° What does all of it have to do with the mystery of dying and rising with Christ, the mystery of transfor-marion, that is the core of being Christian believers? In our beginnings, struggles, growth, and letting go, how have we tasted grace? Questions like these can move us to imagine an alternate view. We have claimed, explicidy and unapolo-gerically, power to create and re-create, to realize God's dream, in imitation and remembrance of the Jesus whom we vow to follow. We have used power to make a differ-ence in people's lives, to bring about change in society. Pope Benedict XVl recognized this in his address last year to U.S. Catholic educators: "Countless dedicated religious sisters, brothers, and priests together with selfless parents have, through Catholic schools, helped generations of immigrants to rise from poverty and take their place in mainstream society." We have used power to translate dreams and imaginings into buildings and behaviors, programs and policies; to shape the spiritual sensibilities of a people; to build relationships, widen the circle, and bring others to the table. This Spirit-story of power fought for and claimed, energy released and transformed, gifts shared and multi-plied, is the story of women religious. From what source do we draw this power? Does our deep life in God have anything to do with our story, with our impact? The answer may be obvious to us in religious life, but it needs to be voiced unambiguously. Not long ago Doris Gottemoeller RSM said of women religious, "We struggle to make our daily efforts transpar-ent to the love of God which animates us and the hope Review for Religious that guides us into the future." It is "the love of God which animates us," and it is that love alone which gives us the heart and energy of our committed response. I began with two questions: What was happening? And what was really going on? The course of these remarks has led me to two different but related ways of posing those questions, namely, With whom do we believe our lot is cast? And from where have we drawn our strength? Indeed, women religious in the church of New York and elsewhere have written a long scroll of faithfulness. We have aided people everywhere. The faithful witness of our efforts has changed public perception of religion and shaped public discourse about charity and justice. But our impact is most authentically measured, I believe, not by the visible standards of institutional presence or even the calculus of service, but rather in the incalcu-lable, invisible source of our energy and service, the passionate presence of God in us, the deep wellsprings of Spirit-life from which we live. No words, no story, can tell how God in us has touched our hearts and the hearts of others, and changed our world for the better. Matthew 2.5 makes it clear: it is love that matters. Surely, that final revealing of all that was obscure and hidden, that final tally of impact, will tell the story of women religious and their love--their immense, faith-ful, relational, witnessing, and powerful love--lived from deep within the heart of God. 1 This article is adapted from an address given at St. Ignatius Loyola Parish in New York, 3 April 2008, in a series commemorating the arch-diocese's 200th anniversary. Speakers were asked: "To what next step, to what new place, are women religious and our local church being invited? 68.3 2009 Becbtle ¯ The Impact of Women Religious in New York 248 What would the future look like through the eyes of your foundress?" 2 About 2,900 professed women religious live and minister in the archdiocese of New York. 3 Though this article focuses on New York, it is easily applicable to other dioceses. ~ Readers will know similar stories wherever they live. s "Diversity as Tradition: Why the Future of Christianity Is Looking More Like Its Past," Santa Clara Lecture, Santa Clara University, 8 November 2007. http://www.scu.edu/ignatiancenter/events/lectures/ index.cfm 6 For example, the Dominican sisters in Blauvelt, New York, a rural area in the 1880s, could not keep the rule of enclosure because their work with orphans required frequent trips to the New York City courtS~ 7 Thomas Spalding, The Premier See: A History of the Archdiocese of Baltimore, 1789-1994 (Baltimore: Johns Hopkins University Press, 1989), notes that Carroll did not want to foster a lot of strictly Catholic institutions, but rather "wished the local church to blend imperceptibly into the social fabric" (p. 62). The needs of the growing immigrant Catholic population would soon dictate otherwise. s [Sister Therese Wolfe OSU], The Ursulines in New Orleans and Our Lady of Prompt Succor: A Record of Two Centuries, 1727-1925 (New York: P.J. Kenedy & Sons, 1925), pp. 199-200. 9 Elizabeth Seton to Rev. Simon Brute, 1 August 1817, in Elizabeth Barley Seton Collected Writings, 4 vols., ed. Regina Bechtle SC and Judith Metz SC; ross. ed., Ellin M. Kelly (New York: New City Press, 2000- 2006), vol. 2, p. 494. l0 Christine Stansell, City of Women: Sex and Class in New York, 1789- 1860 (New York: Alfred A. Knopf, 1986), pp. 8-9 & 19. l~ See John McGreevy, Catholicism and American Freedom: A History (New York: W.W. Norton & Company, 2003). ~2 Thomas J. Shelley, The Bicentennial History of the Archdiocese of New York, 1808-2008 (Strasbourg: Editions du Signe, 2007), p. 171. ~3 Maureen Fitzgerald, Habits of Compassion (Urbana: University of Illinois Press, 2006), p. 133. ~4 1 am indebted to Maureen Welsh SHCJ for compiling and sum-marizing many of the statistics used in this article. ~s See, for example, Lora Ann Quifionez CDP and Mary Daniel Turner SNDdeN, The Transformation of American Catholic Sisters (Philadelphia: Temple University Press, 1992). Review for Religious I! 16 Joan Chittister OSB has written that the purpose of religious life is to be "a searing presence, a paradigm of search, a mark of human soul, and a catalyst to conscience in the society in which it emerged." ,7 Margaret John Kelly DC, address to Catholic Charities of New York, 21 February 2008, reported in Catholic New York, 28 February 2008. 18 See Shelley, Bicentennial History, p. 356. 19 Adrienne Rich, "The Spirit of Place." z0 Mary Persico IHM, "Welcoming the Storm," LCWR Occasional Papers, Winter 2007. Deadheading Deadheading daffodils is sad but necessary work. When the rich yellow trumpet goes all papery and transparent it begins to draw life from the bulb which stores it for next year's flowering. So, like a minor executioner, I lop offheads - snip, snip, snip - watch them fall haphazardly to the gentler earth which gathers up old life to make it new again. Bonnie Thurston 68.3 2009 PHILIP SHANO Communal Examen ignatian prayer Father George Aschenbrenner's groundbreaking article of 1972 on the "consciousness examen" led to a renewed understanding of the tradi-tional Ignatian exercise and its dynamic role in our personal lives2 His work dealt with the personal examen. In recent years occasional efforts have stressed Ignatian spirituality's communal dimension. Among those efforts is the work of a group called Ignatian Spiritual Exercises for the Corporate Person (ISECP), uniting the dynamic of the Exercises with insights of group facilitation.2 Also, an entire issue of The Way Supplement was devoted to communal discernment.3 John English SJ's book Spiritual Intimacy and Community deals with it.4 It stresses our nature as members of a community and helps readers to reflect on discernment's communal dimension. Philip Shano SJ last wrote for us in 2008. His address is soon to be Canadian Martyrs Residence; 2 Dale Avenue; Toronto, Ontario; M4W 1K4 Canada. Review for Religious This article, however, is not about communal dis-cernment per se; the pieces mentioned above are good starting points for that purpose. This article simply describes a "communal" examen of consciousness, an exercise based on the realization that Ignatian spiritual-ity is applicable to communities, not just individual men and: women. Where is Christ to be found in daily com-munity living? Communities, families, organizations, and even nations can experience collective consolation or desolation, a sense of being connected with God's movements in the world or a sense of being separated from them. Spirituality is communal. Though Ignatius's definitions and rules in the Exercises apply primarily to persons' relationship with God, they are also applicable to communal situations, to persons' relationship with one another. The communal examen, then, can help the community as a group to attend to its daily life in a prayerful way. The communal examen adapts the general examen found in the Spiritual Exercises (§§32-43). I divide this exercise into two connected parts. The first involves guiding our community prayerfully through the steps of the examen--a loving and contemplative look at our life together. The second part invites dialogue or conver-sation so that we share with the others our reflections on our community's life. I will refer to the parts as the guided examen and the conversational examen. One of the attractions of the communal examen is the power of a community praying together. In an arti-cle on Jesuits and the liturgy, Robert Taft SJ, professor emeritus of oriental liturgy at the Pontifical Oriental Institute in Rome, makes a distinction between freedom and obligation in Jesuit communal prayer. He points out that Ignatius did not want his men to be obligated to [25! 68.3 2009 Sbano ¯ Communal Examen celebrate the Hours regularly, but did want them to have the freedom to do this. He quotes a litde-known text. To his secretary, Juan de Polanco, Ignatius said: "We remain free to have choir when and where it may seem to contribute to God's greater service. Only the obligation is removed."5 In initiating the communal examen in my commu-nity, a Jesuit novitiate, my desire was that this exercise be truly communal. Early in our experience, we realized that, although we called it communal, it had a personal focus. As one member said, we were sitting with the others in a quiet space and praying about the week just past, but we were reflecting more on how "I" live in the community. The difference can be subtle, but our aim in our weekly examen is to move the primacy from "oneself in the community" to "ourselves as the com-munity." To that end I avoided using the pronoun "I" when I led the examen. The Method In our novitiate we keep the communal examen in .our weekly calendar. With few exceptions it takes place each Friday morning. We look in a prayerful and discerning way at the past week and then to the week coming up. The leader prepares the examen a day or two earlier, prayerfully considering what has been hap-pening. The leader asks himself: Where is the energy in the community? What are the Spirit's movements? Do people in the community look tired, or are they energized and upbeat? Are they engaged, or are they withdrawing? The leader has .tried to pick up the gen-eral flow of life in the community--at the dining-room table, in living-room conversations, in classes, at Mass, and so on. He does this not as an external observer, but Review for Religious as one of the community. He "listens" for subtle move-ments; he tries to be a discerning presence in the com-munity. (The leader should probably be the superior or some other person of authority in the group.) We spend about forty minutes on the communal exa-men. The first twenty or so are devoted to the guided examen. Then, after a transitional prayer, we begin our conversation, our dialogue. The guided examen uses the five elements of traditional conscious-ness examens. After an opening prayer, we begin with gratitude. Adapting Ignatius's words and making them relevant for this com-munity at this time, the guide invites the community to "give thanks to God our Lord for the benefits [we] have received" (SpEx §43). He simply and prayerfully reminds us of some of the highlights (either scheduled or spontaneous) in the community's life in the past week. After a few more guiding words, several minutes of silence follow, during which all get in touch with experiences for which they are grateful to God. The purpose of the leader's guiding words, of course, was to jog people's memories. Communities busy with many things may easily have forgotten some noteworthy things, or may have taken them for granted. Next the guide again offers, as at each stage, a few guiding points or questions and then leaves the group to silence. We pray for the enlightening grace to see our week as God's sees it and to use this time prayerfully. Third, and probably most significandy for the com- Did some event have a very positive and consoling effect on the community? 6g.3 2009 Sbano ¯ Communal Examen munity's discernment, we look again at things we are grateful for and then we pray for awareness of where and when we, as a community, experienced consolation or desolation, union of minds and hearts, or separation and isolation. What were significant moments in the community this week? Was there a lot of internal move-ment in the community because of a particular event? Which events are worthwhile for the community to go back and revisit, letting God's grace shine in a new way? My practice in this third step is to be as specific as pos-sible, especially if at some time energy and consolation were clearly present, or there were evident moments of desolation and a loss of energy. For instance, was there a very real source of tension in the community that week? Was there a jarring argument, or did a big public event cause concern? Did some event have a very positive and consoling effect on the community? In the fall of 2008, the election campaign in the United States was clearly having an impact on conver-sations in the living room and at table. Likewise, the community was not immune to the daily news of war, terrorism, economic turmoil, and political scandal. The ministry that novices were doing one or two days a week gave Mondays and Wednesdays a distincdy different feel at table than other days. There was usually an upbeat atmosphere as the men recounted experiences from their ministries. How do we let God's grace into the things that have an impact on the life of the community? All of this is fruit for prayerful reflection together. Our fourth step is to look at our sin as a commu-nity. That means looking to our relationships with one another or with others outside the community. It involves a look at our life as a community: Where or when are we wasteful of time or money, food or drink, electricity or Review for Religious paper? Where are we avoiding others? How are we as a community not attentive to our brothers and sisters in the city around us? What effect did the negative mood of one or two of us have on the rest of us? Are we hospi-table? As with the "discernment" step, it is helpful to be as specific as possible. In some areas we may know we are sinful or wonder whether we are. Perhaps a well-stocked refrigerator stands as a stark reminder of our difference from most peo-ple in the world. Or per-haps our garbage cans tell us something about our waste and the gifts we take for granted. Or maybe the fatigue and moodiness of one member has influenced all of us that week. If a community is honest, it does not take long to realize some communal sinfulness. Realization is one step. Sorrow is another. The final step is a hope-filled look at the week com-ing up, in the light of what we are learning about the week just ended. From what we know about our life together--both virtue and sinfulness--is there some-thing specific we should be especially attentive to? What special or ordinary events are coming up next week? Does anything there need special grace? What hopes and prayers do we have for next week? As with the earlier steps, here the leader offers a few guiding words and then leaves the group in silence. This much takes us about twenty minutes. After a simple transitional prayer, we go to the sec-ond part, the conversational examen, something notably different. The leader does not guide here. The members of the community raise points and offer reflections. The iMayhe the f ti ue and moodiness of one ,member has nfluenced all of us, 68.3 2009 Shano ¯ Communal Examen assumption is that they have thoughtfully focused on their life together and that their remarks will be more communal than personal. Dialogue is expected. The aim of this medium of exchange is to help the community itself grow in spirit and in practice. For instance, if one person says "I am disturbed by our community's sin of wastefulness," the hope is that others will respond either by asking for clarification or by adding their own obser-vations. Otherwise, an important opportunity for the community's growth has been missed. It is good when members recognize together how much the community has been in consolation, or deso-lation, in the wake of specific occurrences or choices. That can lead to shared thanksgiving and shared self-awareness (or community-awareness), or to shared sor-row for our communal sin and shared hope for the week coming up. Do we have commonly shared desires? That questi.on may involve subdeties that are hard to commu-nicate, but, when there is a prayerful disposition in the group, members can more easily hear one another. Some Other Things We Learned What have we learned about this trial-and-error exercise? First, the setting should be a prayerful one, but not overly prayerful. We used to conduct both phases in the chapel, but found that, understandably, it did not foster conversation. We took each other's words a little too sacredly there, and thus not communally enough. Then we tried using the chapel for the guided examen and a seminar table for the conversational section. That was all right, but it seemed two businesslike after our time in the chapel. Now we use a living room. The weekly communal examen helps us look at how we are living together in community: things that "work" Review for Religious by orienting us toward God and community, and things that lead to isolation and its attendant problems. Being a novitiate, we do that regularly anyhow, but the exa-men provides a prayerful setting for this to happen. It serves, in a way, as a weekly and prayerful community meeting. It offers us a chance to pray together in an easy way over the logistics and mechanics of how we actually live together. The weekly examen needs to have flexibility built into it. A good analogy is the personal consciousness examen. That prayerful habit changes and develops over time. Likewise, the communal examen needs to grow. A community looks and acts differently after a few months of living together.6 And, when new members move in, it changes and needs to develop new habits. Let me restate the obvious. The guides need to be in tune with the movements in the community. Their guid-ance questions cannot be generic or rote; they have to resonate with the community. Is there an ongoing issue that needs continual attention? VChat issue does this community need to attend to this week? In what ways are we in harmony with God's activity in the world? What do we need to be monitoring? Perhaps it is our tendency to overwork or overanalyze. Or are we weak at hospitality and just "wasting time" with one another and our guests? Do we neglect the playfulness or creative side of life in community? Do we mention the same discernments or the same kind or degree of sinfulness week after week? All of those things tell us something about how we are living. The communal examen needs to be adapted to this community's uniqueness. It can be a good way of being honest with one another. In our practice we end the exercise with a brief clos-ing prayer. I have thought, however, that it could be 68.3 2009 Shano * Communal Examen Guidance questions have to resonate with the community,: expanded, It could wrap up some of what we discussed in the second half. On the other hand, that may depend on whether the conversation has led to the resolution of something. Presumably, as time goes on, the group will deal better with issues that arise. In that regard, the hope for the communal examen is no different than people's hope that their personal praying of the exa-men of consciousness will help them keep growing and developing spiritually. One caution needs mentioning. Just because a com-munity is committed to the weekly examen does not mean that community members should store up issues till the formal exercise concludes another week. People should use the present moment and informal opportunities to deal with many things. The communal examen simply offers a chance to look back from the perspective of a week. It offers another occasion to commend or affirm each other--something that can happen naturally enough all week long. It may offer a better way of dealing with pat-terns of behavior. It can be a time of gende challenges to both individuals and community. It offers us the chance to take a long, loving look at our community living. More than thirty-five years ago George Aschenbrenner said, "We are talking about an experience in faith of growing sensitivity to the unique, intimately special ways that the Lord's Spirit has of approaching and call-ing us.''7 Over the decades, we have grown to recognize the need not only for me tO pray better but for us to pray together better.8 Review for Religioua Notes ' George A. Aschenbrenner sJ, "Consciousness Examen," Review for Religious 31 (1972): 14-21. Aschenbrenner wrote a follow-up article about the examen in Review for Religious 39 (May 1980): 321-324. 2 Ignatian Spiritual Exercises for the Corporate Person (ISECP) was founded in 1977 as a joint Canadian-American project involving several Jesuits and their colleagues working to bring together some insights and methods based on merging group dynamics/facilitation with the Ignatian Spiritual Exercises. It was based in the University of Scranton (Pennsylvania). The group still exists, under a new name and acronym, International Society of Community Engagement Professionals (ISCEP), based in Appleton, Wisconsin, with Judith A. Roemer OSF at the helm. Information and resources are available at www.iscep.org. 3 The Way Supplement 85 (Spring 1996), titled "Discerning Together." It offers articles by writers experienced in communal dis-cernment. It presents a way of doing communal discernment and deals with issues such as conflict, social sin and grace, and cross-cultural communication. q John English SJ, Spiritual Intimacy and Community: An Ignatian View of the Small Faith Community (London: Darton, Longrnan and Todd, 1992). 5 Juan de Polanco is quoted in Robert E Taft sJ, "Liturgy in the Life and Mission of the Society of Jesus," in Liturgy in a Postmodern World, ed. Keith Pecklers SJ (London and New York: Continuum, 2003), p. 51. 6 My experience is with a formation community that changes from year to year. The members, mostly novices, presumably change and grow amid new challenges and opportunities. The weekly examen will look a little different in a community that has more stability. 7 Aschenbrenner, "Consciousness Examen," p. 15. s Some of the ideas in this article are from my experience of working on the Leadership Formation Programme at Loyola House, Guelph, Canada, in the 1990s. This programme was offered prin-cipally to the Waterloo Region Roman Catholic Separate School Board. I acknowledge, too, my Jesuit novitiate community in St. Paul, Minnesota, USA, with whom I have been able to put into practice the communal examen. 68.3 2009 Shano ¯ Communal Examen Questions for Personal and Group Reflection 1. In our apostolic community, how might we adopt this approach to a communal examen that Philp Shano uses within a formation (novitiate) community? 2. What are the benefits to our way of living community life if we regularly schedule a communal examen? What are some pitfalls that we need to avoid if we regularly schedule a communal examen? I Confession We chase butterflies Fluttering fresh From the chrysalis of creation And entangle inarticulable wonders Of sorrow and delight In rough nets of words And pin them to the page. For the presumption, Lord Of our faded Lepidoptera Unable to survive The trauma of their capturing We ask forgiveness Even if not promising Never to sin again. Ian A.T. While Review for Religious LOUIS M. SAVARY Ignatius' s Contemplatio ad Amorem One of the most memorable experiences of the Ignatian Spiritual Exercises is its final exercise, commonly referred to in Latin as the Contemplatio ad Amorem.1 The title has been traditionally translated as "The Contemplation for Attaining Divine Love" or "The Contemplation to Reach Love," which is Jesuit Joseph Tetlow's interpretation.2 Notice that neither translation mistakenly says "obtaining" God's love, for Ignatius knows that we already are receiving that divine love in infinite abundance. Rather, in this experience Ignatius offers us a way to learn how to "reach for" and hopefully "attain" and "possess" the ability to love the way God loves. In line with this clarification, accord-ing to Jesuit George Aschenbrenner, some have sug-gested retitling this experience "Loving the Way God Loves."3 Louis M. Savary has given lectures and workshops on Teilhardian spirituality for many years. His address is 3404 Ellenwood Lane; Tampa, Florida 33618. lousavary@yahoo.com 68.3 2009 Savary ¯ Ignatius's Contemplatio ad Amorem Starting with the Contemplatio I have heard it secondhand that some well-respected Ignatian retreat directors, when presenting the Spiritual Exercises to those who have made the Exercises before, perhaps many times, begin with the Conternplatio. Starting at the end, though counterintuitive, seems an excellent idea, for at least three reasons. First of all, by beginning with the Contemplatio, sea-soned retreatants reconnect with where they left off the last time they made the Exercises. Reentering the Contemplatio during their first rediscover their wonder and cious presence in their lives, day in retreat, they quickly gratefulness at God's gra-and they recall the gener-ous and loving response they made to God in the "Take and Receive" prayer during earlier retreats. When they enter the First Week in this way, they are approaching the Exercises from a new vantage point, with gratitude and love for God renewed, and they are more likely to be open to making an ever greater (magis) offering of themselves to God during the coming days of prayer. The second reason comes from a beautiful insight of Michael J. Buckley SJ, who describes in his now famous article how Ignatius's four points of the Contemplatio recapitulate in succession the Four Weeks of the Exercises.4 By beginning an Ignatian retreat with the Contemplatio, the retreatants summarize--and anticipate, as it were--the various graces and spiritual dynamics they can look forward to during the coming "Weeks" of the Exercises.5 Third, other retreat directors have complained that they must sometimes spend a full day or two (of an eight-day retreat) just to help busy, stress-filled retreatants to slow down enough to experience God's presence. Beginning the retreat with the Conternplatio, Review for Religious the retreatants would probably feel immersed in God's presence upon noticing with greater awareness the coundess gifts of God they have been receiving in their daily lives. Two Spiritual Truths In his introduction to this contemplation, Ignatius wants us to be mindful of two spiritual truths. The first is that "love ought to manifest itself more by deeds than by words.''6 The second is that "love consists in mutual communication between the two per-sons. That is, the one who loves gives and communicates to the beloved what one has, or a part of what one has or can have; and the beloved in return ~ does the same to the lover. Thus, if one has knowledge, one gives it to the other who does not; and similarly in regard to honors and riches. Each shares with the other." What Ignatius describes here is the way God, as Lover, loves. God's loving is an unconditionally gener-ous sharing of the divine life with all that he loves. And the sharing is done in deeds, not just in words. The grace we are to seek in this contemplation is not primarily gratitude and wonder at realizing how unconditionally God loves us, though this is a very nat-ural response. To stop there is to miss the main point. The grace we want is to respond appropriately to this divine Lover. To this end Ignatius, the great "technician Thel gra.ke We are to seek in this contemplation is not primarily gratitude and wonder at realizing how ,unconditionally God loves us. 263 68.3 2009 Savaty ¯ Ignatius's Contemplatio ad Amorem 2 41 of the sacred," designed this experience in four stages. At each stage he asks us (1) to observe closely the way God loves us and (2) to put into practice our love of God and the rest of creation in a similarly unconditional and generous way. In this contemplation, Ignatius has us observe God's love at four points, which I prefer to call stages, for at each there is an advance. At the first, we note God giv-ing us gifts. At the second, we note that God is pres-ent in the gifts and even in. the gift of our very selves. At the third stage, we take notice of God continuously acting (and laboring) in and through those gifts and in and through ourselves as well. Finally, at the fourth and fullest stage, we realize that God is personally sharing the divine Life with us. We find ourselves loved com-pletely and desiring to return that love in the complete way that God loves us.8 Four Developmental Stages The first stage of showing love is the giving of a gift in the form of a tangible object, like a carefully cho-sen birthday present. Ignatius expects not only that we will feel wonder and gratitude at the gifts a passionately loving God has given us, but also that we will hope to give gifts in return--as lavishly as we can. Even at this first stage, Ignatius brings in the theme of magis that permeates the Exercises. For Ignatius, actions are not done merely for the glory of God, but for the greater glory of God. No matter what we do for God, we yearn to do more.9 The second stage of showing love adds presence to the gift. The Giver does not simply hand over the gift and then leave, but remains present in the gift and is present to the recipient opening it. Review for Religious The third stage of showing love adds personal inter-action with the gift and with the recipient. The Giver does not merely stand by as the beloved opens the gift, but interacts with the gift and the person, perhaps by subtly showing him or her how the gift operates or can be used. The fourth stage of showing love goes much further. It is about sharing oneself--becoming one with the beloved. That is, (1) the tangible gift, (2) the divine presence, and (3) the divine interaction with the recipient indicate (4) that God wants to share the divine Life with the beloved's life; there is a bonding. In this contemplation we do not observe and reflect on these four stages of loving only to unite us and God in a kind of private spiritual communion. Such commu-nion is a wonderful thing, but it is only a preliminary result. Ignatius wants more. He wants us to be with God while these four ways of God loving us and all of creation are being shown to us, and then he wants us to ask God what, in a similar fourfold manner, God has in mind for us to do. This goes beyond a spiritual-ity focused simply on "me and God." It stretches us to include all human beings and all creation in our four stages of loving. Inspiring Teilhard de Chardin The Jesuit Pierre Teilhard de Chardin dedicated his revolutionary spirituality book The Divine Milieu "to those who love the world."1° Teilhard, a true son of Ignatius and pray-er of the Contemplatio, saw no con-tradiction between loving God with all our heart and soul and loving the human family and all of creation with all our heart and soul. For Teilhard, the human family and all of creation were, in fact, the living Body 68.3 2009 Savary * Ignatius's Contemplatio ad Amorem of the Cosmic Christ. To love that Body is to love its Head, for the two are one being. The Divine Milieu can be summed up as a spirituality that shows us, as Ignatius would say, how "to find God in all things." Teilhard's spirituality begins with the Contemplatio and develops it to new heights. Like Ignatius, Teilhard would have us not avoid the world or try to withdraw from it (as many traditional spiritualities would have us do), but plunge into it with mind and heart for love of Christ. George Aschenbrenner, like most contemporary skilled and experienced interpreters of the Exercises, has been influenced consciously or unconsciously by Teilhard's thought on the integration of the sacred and the secular. It is a stretch to believe that Ignatius could have written in the 16th century the following para-graph of Aschenbrenner's, but he would have if alive today: The Ignatian pilgrim mysticism of service finds God in all things by entering carefully into the tangled human situation rather than by withdrawing from it. The special contemplative nature of this expe-rience [the Contemplatio] makes the service always radically religious, however secular it may appear. This radically grateful religious service can heal the sacred-secular split in your experience that often saps apostolic energy. ~l This perspective of finding and loving God in all things permeates the four stages of the Ignatian Contemplatio. To forget this "all things" perspective is to miss the grandeur and greatness of God's salvific plan for his creation. The First Stage of Loving: Giving Gifts At the first stage of the Contemplatio, Ignatius tells us that God gives gifts. He has said that love is shown Review for Religious in action. Giving gifts is an action; it is more than words. All of creation is God's gift to us. Creation is the Original Blessing. Teilhard would tell us to begin to list these divine gifts that science has revealed to us--including gifts that Ignatius in his day had litde or no awareness of, or of how and when they were given. For example, Ignatius had no sense of the vastness and almost fourteen-bil-lion- year existence of the universe with its galaxies, stars, planets--many hundreds of billions of them. Today, with the help of science in all its forms, we have come to recognize that God's original act of cre-ation has been continually evolving. Original simple particles at the Big Bang were attracted to other par-ticles to form connections and unions. As these new unions kept attracting other unions, creation evolved to higher levels of complexity. New chemical elements, more complex than those before, kept appearing. Over eons insects, fish, reptiles, plants, grasses, trees, and ani-mals appeared. Finally, hominids evolved. Over many hundred thousands of years, and before homo sapiens, many hominid forms came into existence and then became extinct. Eventually humans created language, art, and music, forms of government, science, literature, and all the other elements of civilization and culture. And still evolution continues. Even St. Paul recognized that divine creation is still incomplete, still in process.12 Through discoveries in science and technology, we have come to recognize in our limited way the fundamental law driving evolution-ary creation--another gift of God. We have come to recognize the evolutionary law of attraction-connec-tion- complexity-consciousness that God has placed in every particle he created, and that this law is designed to 68.3 2009 Savary * Ignatius's Contemplatio ad Amorem culminate in the spiritualization of all matter.~3 Through our faith we believe that all creation lives in, with, and through God in a divine milieu, and that there is noth-ing outside this divine milieu.~4 On the microscopic side, science has revealed the incredible complexity and activ-ity of each living being--the human genome, the tril-lions of cells that live in our bodies, each with its own highly complex intra-active life. Ignatius, of course, recognizes the gift of Earth itself, and so do we: all the beauties of mountains, plains, and skies, all the power of tornadoes, hurri-canes, tidal waves, floods, deserts, and frozen tundra. Nor can we forget the gifts humans have been able to give to each other and back to God, gifts such as civi-lization, music, art, literature, society, communication, transporta-tion, recreation, science, mathematics, architecture, entertainment, film, radio, television, computers. The technologies developed in the past century would have astounded Ignatius. We can add to Ignatius's list all the gifts we have personally received--family, talents, skills, education, opportunities, friends. Along with these are our five senses, our memory, intelligence, and willpower, our freedom to love and make commitments, our accom-plishments, our team building, our worship. For Ignatius, these four capacities of the human mind and, spirit. liberty, memory, understanding/ and will-areothe greatest gift we can offer to God,, Review for Religious Ignatius created his "Take and Receive" prayer to end each of the four stages of this Contemplatio. We can see how it summarizes especially the first of the four stages of the contemplation. We bring gifts to God, the gifts of our liberty, memory, understanding, and will. They are the best of what any human possesses: "You have given them to me; I return them to you, Lord. Everything is yours. Dispose of it all according to your will. Give me the grace to love you, and that is enough for me.''Is For Ignatius, these four capacities of the human mind and spirit--liberty, memory, understand-ing, and will--are the greatest gift we can offer to God. Today a psychologist might suggest adding things such as my imagination, my creativity, my physical energy, my talents, the skills I have developed, my contacts, my influence, my financial resources, and my experience. The Second Stage of Loving: Presence At the second stage, in Ignatius's words, "I will consider how God dwells [is present] in creatures; in the elements, giving them existence; in the plants, giv-ing them life; in the animals, giving them sensation; in human beings, giving them intelligence; and finally, how in this way he dwells also in myself, giving me existence, life, sensation, and intelligence; and even further, mak-ing me his temple, since I am created as a likeness and image of the Divine Majesty" (SpEx §2 3 5). We can for-mulate a prayer appropriate to this experience of loving presence. The "Take and Receive" prayer does not quite capture literally this second stage of loving, namely, that, in response to God's loving presence to me, my own presence to God is a loving gift in return. Although, traditionally, directors suggest that the "Take and Receive" prayer be repeated at each of the four stages, 269 68.3 2009 Savary * Ignatius's Contemplatio ad Amorem Ignatius allows the retreatant to proceed "in the manner described in the first point, or in any other way I feel to be better.'n7 Perhaps such a second-stage prayer, emphasizing mutual presence, might go something like this: Just as you, God, remain present in your gifts--giv-ing them existence, life, and purpose--and just as you remain present to me, I choose to remain actively pres-ent in the gifts I offer to you, God, by not wasting them or disregarding them or neglecting to use them, but rejoicing in using them for your purposes and for your greater glory. In my loving of you, I wish also to remain present to you. To do this, I beg the grace to remain conscious that I am working side by side with you and with Christ helping to build the Great Christ Body. The Third Stage of Loving: Cooperative Interaction The third stage of loving focuses on personal inter-action. In Ignatius's words, "I will consider how God labors and works for me in all the creatures on the face of the earth; that is, he acts in the manner of one who is laboring. For example, he is working in the heavens, elements, plants, fruits, catde, and all the rest--giving them their existence, conserving them, concurring with their vegetative and sensitive activities, and so forth" (SpEx §236). God keeps, acting in and through those gifts, as well as in and through the beloved. God does not just act once and then stop. God continues acting and interacting at every moment with, in, and through the gifts of creation. By that continuous action, creation grows and develops; it becomes more complex and con-tinues to evolve in consciousness. For us to love in the same interactive way, we need to keep acting and interacting with the gifts we already possess and the gifts we are still being given so as to Review for Religious help creation to grow and evolve in complexity and con-sciousness. Here it is appropriate to formulate a prayer of sustained commitment to use our gifts to grow per-sonally and to encourage similar growth in those with whom we interact. This third stage of loving invites a new stage of prayer, one of interactive commitment beyond the "Take and Receive" prayer. It might be something like this: Ever-working God, in reflecting on your almost four-teen billion years of divine revelation and original blessing, I have come to recognize the law of attrac-tion- connection-complexity-consciousness that you have placed in me and in every particle of matter you created, and that this law is designed to culminate in the spiritual transformation of all matter. Therefore I dedicate myself, for your greater glory, to growing in complexity and consciousness by working alongside others--in Christ--with those talents and gifts you have given me. I will strive to find ever-new ways to spiritualize the material things in my life. The Fourth Stage of Loving: Mutual Indwelling At the fourth stage, in Ignatius's words, "I will con-sider how all good things and gifts descend from above; for example, my limited power from the supreme and infinite power above; and so of justice, goodness, piety, mercy, and so forth--just as the rays come down from the sun, or the rains from their source" (SpEx §2 3 7). God shares the divine Self with the beloved. God does not only give gifts that are external to himself, as it were, but gives himself to us as an involved, interactive personal presence--like the sun's rays are giving us the sun itself, bringing an active and interactive presence. The incarnation of the divine Word is one way God shares the divine Self and demonstrates this fourth stage 271 68.3 2009 Savary ¯ Igngtius's Contemplatio ad Amorem 272 of loving. Christ's mystical incarnation in the Eucharist is another self-giving of God to us. In the Universal Christ we are offered a way to reciprocate this self-giv-ing love, so that with St. Paul we can say, "I no longer live, but I am alive in Christ.''7 At the fourth stage of showing love, Ignatius wants us to learn to live our day and our destiny within God the Beloved. We live out our day within and alongside our Beloved, that is, we remain present in the gifts we offer to God, acting in and through those gifts as well as in and through the Beloved. When Ignatius speaks of "finding God in all things," he is talking not about finding a mere Presence and qui-etly resting in it. That famous expression means much more. It means being with God all day long in our daily duties and activities, doing each thing with God and in God. After all, at every moment God is keeping every-thing in being, from the smallest microbe to the farthest galaxy. God and we are acting and working side by side (stage three) and as one (stage four). We are building the kingdom of God together--God in me and I in God.~8 In this way we become "contemplatives in action." As Aschenbrenner points out, "A busy disciple encounters many people in a great variety of situations, but the direct, immediate encounter is always with the Divine Majesty. A mysticism of service stretches your soul in an awareness of the fidelity of God's loving service to you.''~9 To express in prayer this fourth way of loving, we might say something like this: O Great God, I no longer wish to live and simply work for you. My deepest desire and the grace I ask is that I may live consciously in you and with you and, in Christ, that I may realize that my primary privi-lege and honor is to be a cell in the Cosmic Body of Christ. I wish to live and work no longer just as me, Review for Religious but consciously as belonging to Christ--on our way to you. I desire to know and see how the Christ Body as a whole is working toward its fulfillment, and I wish to cooperate consciously and ever more gener-ously with whatever you wish and desire. Something that has always surprised me about the Exercises is that, although Ignatian spirituality in gen-eral is quite Eucharistic,2° there is little or no mention of receiving the Eucharist or of the Eucharist's centrality in Catholic Christian liturgy and life. To me, the Eucharist provides the simplest and most profound synthesis of the Contemplatio, since it integrates simultaneously the four stages of that contemplation, namely, Eucharist as gift, presence, active working, and mutual indwelling. When the Cosmic Christ who lives today comes to the altar during the celebration of the Mass, there we find God in all things and all things in him. Notes 1 In the Latin "Versio Litteralis" of Ignatius's Spanish text of the Exercises, the Contemplatio is titled "Contemplatio ad Obtinendum Amorem." The Latin verb obtinere is not to be simply transliterated as "to obtain" or "to get," but rather means "to have" or "to possess." Interestingly, in the "Versio Vulgata" from Ignatius's lifetime, the tide is "Conwmplatio ad Amorem Spiritualem" followed by the words "in nobis excitandum" (to be aroused in us) in small print. 2 See Joseph A. Tedow SJ, Ignatius Loyola: Spiritual Exercises (New York: Crossroad, 1992), p. 145. 3 George A. Aschenbrenner SJ, Stretched for Greater Glory: What to Expect from the Spiritual Exercises (Chicago: Loyola Press, 2004), p. 134. 4 Michael J. Buckley SJ, "The Contemplation to Attain Love," Way Supplement 24 (Spring 1975): 92-104. s For another development of this correlation, see Aschenbrenner, Stretched for Greater Glory, pp. 141-146. 6 SpEx §230. Unless otherwise noted, translated excerpts of the Spiritual Exercises are from George E. Ganss SJ, The Spiritual Exercises of Saint Ignatius (Chicago: Loyola Press, 1992). 68.3 20O9 Savary * Ignatius's Contemplatio ad Amorem 7 Tedow, Ignatius, p. 145. 8 Although Tedow lists these as "four points on how God loves" (p. 145) and shows how they are distinct from each other, I feel he does not adequately show their developmental or evolutionary character. 9 In the Exercises, magis typically means choosing one of two or more authentic goods as more (magis) conducive to God's glory than the others. Once a person has chosen the magis in a major decision (such as a life path or career), magis in later retreats can pertain to whether one is continually improving one's skills, cooperation, generosity, and so forth. 10 Pierre Teilhard de Chardin SJ, The Divine Milieu (New York: Harper & Row, 1960). The complete dedication ironically juxtaposes two expressions: "Sic Deus Dilexit Mundum: For Those Who Love the World." 11 Aschenbrenner, Stretching, p. 147. 12 See Ep 1:10, Col 2:19. t3 Teilhard discusses this law extensively in his Phenomenon of Man. See also my book Teilbard de Chardin: The Divine Milieu Explained (New York: Paulist Press, 2007), esp. pp. 27ff. ~4 See Paul's speech in Ac 17:22-31. is Note that this final sentence of the Suscipe prayer, here taken from the Versio Vulgata, differs from that in the ~rsio Litteralis, which translated reads: "Give me your love and your grace, for that is enough for me." In the Vulgata, the sentence is about my love for God (that is, about learning how to love the way God loves); in the Litteralis, it is a prayer asking God to love me. See Thesaurus Spiritualis Societatis Jesu (Rome: Jesuit Curia, 1953), pp. 226-228, §234. 16 SpEx §235. In the Thesaurus Spiritualis, Father Jan Roothaan SJ, focusing in his footnote on the word "better," suggests a response dif-ferent from the "Take and Receive" prayer of the first point, a response that might better recognize the advance--the magis--reflected in this point's theme of presence. In later notes Roothaan makes similar sug-gestions, that colloquies reflect the magis, expressing increasing love in successive points. t7 See Ga 2:20. is If Ignatius were alive today, he might nuance his position to agree with many New Testament scholars who would probably use a different rhetoric here. They might want to make a distinction between building the kingdom of God and building the City of God. They would prefer to see God as the one who builds the kingdom or reign of God, with us humans offering our essential cooperation and contributions. And they Review for Religious might prefer to see us humans primarily focused on building the City of God, with God's total involvement, of course. Teilhard might solve the issue by saying that in Christ and with the Father we are together working to fulfill the divine project (the kingdom of God). In any case, Ignatius sees building the kingdom as a joint project. Also see Juan Luis Segundo, The Christ of the Ignatian Exerdses (New York: Orbis Books, 1987), pp. 90-103. ,9 Aschenbrenner, Stretching, p. 139. 20 For example, Ignatius urged members of the Society to attend Mass much more frequently than was usual in the church at that time. He celebrated Mass daily for discernment in composing the Society's Constitutions. He and his early companions took their first vows at Montmartre in Paris during Mass, and, when the Society was officially approved, they renewed their vows at Mass in St. Paul's Outside the Walls in Rome. A Prayer Response Lord, once again I ask: which is the more precious of these two beatitudes, that all things are means through which I can touch you, or that you yourself are so "universal" that I can experience you and lay hold on you in every creature? Some think to make you more lovable in my eyes by praising almost exclusively the charm and the kindness of your human face as men saw it long ago on earth. But if I sought only a human being to cherish, would I not turn to those whom you have given me here and now in all the charm of their flowering? Do we not all have around us irresistibly lovable mothers, brothers, sisters, friends? Why should we go searching the Judaea of two thousand years ago? No, what I cry out for, like every other creature, with my whole being, and even with all my passionate earthly longings, is something very different from an equal to cherish: It is a God to adore. The Divine Milieu [275 68.3 2009 Job's Difficult Transformation spiritual growth 2761 It seems that the story of Job never fails to capture readers' interest. To a greater or lesser degree, Job's experience reflects our experience. In The Book of Job,~ Stephen Mitchell provides both a dynamic introduction and a captivating translation of the biblical book. This article engages some of Mitchell's themes--such as submission, surrender, innocent suffering, pun-ishment, being a victim, and justice--as they relate to Mitchell's understanding of Job's main theme, transformation (Mitchell, p. xxix). I agree with that main theme, and I also think transformation is the theme of the sto-ries of all of us. This theme comprises and unites many other themes. Suffering--indeed, tremendous suffering--starts Job's transforma-tion and involves others: his wife and friends. Marian Maskulak CPS is an assistant professor of Theology and Religious Studies (with a special interest in spirituality) at St. John's University; 8000 Utopia Parkway; Queens, New York 11439. The transformation moves from the innocent, submis-sive, and fearful Job to the rebellious and more compas-sionate Job, and it culminates in the Job who surrenders his whole being to God. Transformation requires hon-est acknowledgment of one's thoughts and feelings, and includes a growing understanding of God, oneself, and the world and a letting go of many previous ideas. Job comes to understand that limited and often narrow con-cepts of morals and justice are not to be ascribed to God, that innocent suffering is neither victimization nor punishment by a wrathful god, and that suffering and justice remain within the mystery of creation's God, for whom there is neither past nor future. The Bible's Book of Job consists of a prose prologue based on an ancient legend, the poem that constitutes the body of the book, and a prose epilogue. The pro-logue presents Job as a good, innocent, and God-fearing man who is enjoying a blessed and prosperous life. In a meeting between God and the Accuser, the latter con-tends that, if God takes away all that Job has, Job will curse God. God then allows hardship to befall Job: the loss of his children and his many possessions. Through all of this, Job remains steadfast in his conviction that God 'gave him all he had and then took it away. He lies with his face in the dust, as though prostrate before God, and blesses God. A second meeting between God and the Accuser results in God's allowing Job to be physically afflicted, short of death. Tormented from head to toe with boils, Job still refuses to curse God and maintains that, just as he has accepted good fortune from God, he must now accept bad fortune. This time Job sits in the dust. It soon comes to light that Job may better be described as a good, innocent, and "god-fearing" man who is unaware of his false conception of God. [277 68.3 2009 Maskulak ¯ Job's Difficult Tran~Cormation 278 The contrast between submission and surrender is important for Mitchell. The Job of the prologue "submits" to his plight, to the superior force of God. Mitchell suggests that one might agree with Job's wife who says: "How long will you go on clinging to your innocence? Curse God, and die" (pp. viii, 8). Mitchell does not develop this thought further, but it suggests two ideas to me. First, Job's wife has been suffering along with Job in "their" pain and loss. She knows that their experience of pain, sorrow, frustration, anger, and despair wants to cry out in fury. Life experience has also shown her that people who curse God do not automati-cally "die." On one level, Job's wife is challenging him to be a human being and to express his anguish and outrage. It is only by acknowledging one's true thoughts and feelings that one can appropriate them and grow. Mitchell recognizes this: "For any transformation to occur, Job has to be willing to let his hidden anxieties become manifest. He must enter the whirlwind of his own psychic chaos before he can hear the Voice" (p. ix). Second, Job's wife chailenges him by asking how long he is going to cling to his innocence. Here, perhaps, is the crux of Job's problem, as well as that of his friends. Rather than clinging to God, Job i~ clinging to "his innocence" and "his notion" of what he deserves, or how God should act because of his innocence. Job is authentically innocent, but even good qualities or prac-tices can become idolatry when they and one's own self become the focus instead of God. When Job finally cries out against God, his friends cling to this same notion that God must act in a pre-dictably benevolent way if one is truly innocent. It is as though being "innocent," being "good enough," requires God to act in cert~ain ways. This can be a disguised or Review for Religious subde way of trying to control or manipulate God. Even in the midst of his crying out, when his submissive self is left behind, Job "clings" to his innocence: "I will hold tight to my innocence; my mind will never submit" (p. 64). Ultimately God does not address Job's innocence at all. It is Job's truthfulness that God commends in the epilogue. According to Mitchell, Job's motive for goodness is, at first, fear of punishment and, after being stricken, fear of even worse consequences. Agreeing with Jung's assessment that the god of the prologue is morally infe-rior to Job, Mitchell concludes that the legend must not be taken too seriously: the god of the prologue and the Accuser are soon left behind (pp. ix-xii). Mitchell does not question why the author included the legend rather than omitting it altogether. One rea-son would be that the familiar story was a means for contrasting the poem's insights. I would suggest that the god of the prologue describes Job's god. This god, appearing as the cavalier business-god sitting at the top of the corporate ladder, is a good match for the Job whom Mitchell calls the "perfect moral business-man" (p. ix). I would also submit that this was the god of many of the author's audience as well. And since, as Mitchell points out, the patient Job of the legend rather than the desperately impatient Job of the poem became proverbial in Western culture (p. viii), it seems Even good qualities or ¯. ,practi~es can become idolatry ~, wh~en they :and one s own self ~ ~ bec~ome t~hefocus instead of God. 68.3 2009 Maskulak ¯ ~ob'~ Difficult Transformation that this god has remained alive and well over the cen-turies. This god of the prologue bears no resemblance to the God of creation, the God of the burning bush, the God of deliverance from Egypt, and certainly not the God of the whirlwind to be revealed. Job's wife is right. This god needs to be cursed, and that part of Job which believed in this god must surely die. Job's companions, who have appeared briefly but silently in the prologue, do not agree with Job's wife. They never abandon the god of the prologue, and so, when they do speak, they provide crucial stimulus to Job's transformation. In Mitchell's view, Job's friends are supporting actors repeating the same arguments over and over. Because Job's questioning challenges their view of God and the world, they actually speak to their own fears rather than to Job. Mitchell believes that, while defending God's justice, they show that their god is a harsh judge executing their own harsh judgments. Mitchell makes an excellent point when he states, "Any idea about God, when pursued to its extreme, becomes insanity" (pp. xiv-xv). I believe, however, that, even when not pressed to an extreme, all perceptions of God are limited. I think that Job's friends play a greater role in the poem than Mitchell assigns them. For example, they are probably articulating Job's own theology up to this point in his life. Job himself admits, "I too could say such things if you were in my position" (p. 44). Another example is that Eliphaz highlights the Jewish theme of "the victim" when he points out that Job brought relief to many others and now it is his turn to be the victim (p. 17). Reflection on this thought alone raises more ques-tions. Does Job really believe that all the many people he helped in their misery were being punished for their sins? Probably so. But will he continue to believe it? Review for Religious One's view of the suffering of others is never the same once one has to grapple with one's own suffering. Part of the transformation that takes place in Job is apparent in his focus on the suffering of human beings in gen-eral instead of on his own suffering. Does Job continue to believe that people are victims of God's wrath? Not after experiencing the God of the whirlwind. As long as Job remains silent, his friends appropri-ately and compassionately remain quiet also. But as soon as Job cries out they cry out in return. They are not able to extend their silence of the first seven days into silent compassionate listening. This calls into question the amount of true compassion in their original silence. Mitchell says they have never experienced God (p. xiii), but it may also be true that they have never experienced extreme suffering. Job does suffer severely, which leads him to question God. "His question, the harrowing question of some-one who has only heard of God, is 'Why me?'" (p. xv). Mitchell calls this the wrong question, but does not say why. I believe that the "Why me?" question is too self-centered. It places the self over and against God, rather than in relationship with God. It clings to that argument, which says, "If I am good, if I am innocent, this should not happen to me." Or more pointedly, "If I am good and innocent, you should not be doing this to me." Later Mitchell sheds light on what the "right" question would have been when he writes that a question is answered which Job "wouldn't have known how to ask. God will not hear Job, but Job will see God" (p. xviii). His "see-ing" of God might better be understood as his "experi-encing" of God. I suggest that the "right" response might be "Who are you, God? And who am I in relation to you?" Or, more simply, "Reveal yourself to me." 281 68.3 2009 Maskulak ¯ j~ob's Difficult Transformation Anger or hate can ,be indicative of an underlying love. 2821 Mitchell claims that Job's outrage could not be so intense if he did not truly love God. He does not say whether he thinks the "moral businessman" of the pro-logue loves God. Rather, he compares Job to Othello, whose honesty cannot deny betrayal and whose love cannot believe it. Job accuses God for the injustice in the world, yet he senses some kind of ultimate justice (p. xvii). I agree that Job loves God. If Job did not care about God, he would not go on and on crying out. As Elie Wiesel has pointed out, indif-ference is more dan-gerous than hatred or anger.2 In a rela-tionship, anger or hate can be indica-tive of an underlying love that a person wants to be restored. As he cries out to God, Job is far from being indifferent. But, more importantly, Job is beginning to trust in God's love for him. Once the Job of the poem starts speaking out, he realizes that God is not punishing him for his accusa-tions. This gives him courage to become even bolder and more authentic. Although .it is not articulated in the poem, I believe that Job's love for God and his growing understanding of God's love for him are a crucial part of his transformation. God's response to this developing love is not, as has sometimes been perceived, the demand of unques-tioning submission. Mitchell rejects the interpretation which summarizes God's response from the whirlwind as "How dare you question the creator of the world? Shut up now, and submit" (p. xviii). He contends that there are answers to human suffering beyond theological Review for Religious propositions, but that the questioner must let them in. For Mitchell, the only answers to the great questions of life and death are personal ones, because the whole being of the person is involved (pp. xviii-xix). This is similar to Viktor Franld's belief that each person must find his or her own meaning in life, and his or her own meaning in suffering too.3 God's questions from the whirlwind ultimately dissi-pate all that Job thought he knew. "In order to approach God, Job has to let go of all ideas about God" (p. fix). Mitchell further understands God's questions as provid-ing Job with a vision filled with primal energy. It is a God's-eye view of creation before [human beings], beyond good and evil, marked by the inno-cence of mind that has stepped outside the circle of human values . What the Voice means is that para-dise isn't situated in the past or future, and doesn't require a world tamed or edited by the moral sense. It is our world, when we perceive it clearly, without eat-ing from the Tree of the Knowledge of Good and Evil. It is an experience of Sabbath vision: looking at reality, the world of starving children and nuclear menace, and recognizing that it is very good (pp. xx-xxi). Upon my initial reading, this last statement par-ticularly came as a shock. My reaction was "No, the world of starving children and nuclear menace is not good!" I want to compartmentalize and say that the world as God made it is good, but children's starvation and nuclear menace in themselves are not good. Only by God's grace can they become the occasion for good. Mitchell seems to agree somewhat when he later writes that someone "who hungers and thirsts after justice is not satisfied with a menu. It is not enough for him to hope or believe or know that there is absolute justice in the universe: he must taste and see it. It is not enough 283 68.3 2009 Maskulak * ~ob's Difficult TransJbrmation 284 that there may be justice someday in the golden haze of the future: it must be now; must always have been now" (p. xxviii). Between his paragraph above and the sentence just above, Mitchell says there are no accidents and no vic-tims. He believes that, rather than being cruel, his state-ment reflects that, when one surrenders one's personal will and thus can see that all that God created is good, the past and future disappear (p. xxvii). This surrender to God is a surrender into mystery. He gives no other answer for why the innocent suffer. I can understand that from his chosen vantage point he can "see" that reality as a timeless whole is good--even with all its violence, starvation, nuclear menace, and so forth. But I still maintain that violence, the starvation of children, and nuclear menace are not good. Mitchell is bold and precise in his paraphrasing of questions about good and evil posed by God's voice in the whirlwind: "Do you really want this moral sense of yours projected onto the universe? it asks, in effect. Do you want a god who is only a larger version of a righteous judge, rewarding those who don't realize that virtue is its own reward and throwing the wicked into a physical hell? If that's the kind of justice you're look-ing for, you'll have to create it yourself. Because that is not my justice" (p. xxiii). These words make it clear that Mitchell believes that limited or narrow human concepts of morals and justice are not to be placed on God. An example that comes to mind is the parable of the vineyard workers, in which all receive the same wage regardless of how long they worked (Mt 20:1-16). Human "justice" might overlook the broader plight of those left in the marketplace all day with no work (perhaps because they appeared to be the least capable Reviev for Religious workers), who nevertheless needed to provide for them-selves and their families. In other words, human "jus-tice" often lacks compassion and a wider perspective. Mitchell states that the Beast and the Serpent in the final section of the poem are presented as God's playthings and that they challenge those who do not acknowledge God's destructive side (pp. xxiii-xxiv). This calls to mind the passage: "All you beasts, wild and tame, bless the Lord; praise and exalt him above all forever" . (Dn 3:81 NAB). Creation praises God by simply being what it is, and some of creation can be quite violent or devastating. What are the effects of Job's experience of God in the whirlwind? Does he repent? Does he submit? Mitchell disagrees with (mis-)translations of Job's final speech which have him say he "abhors" himself and "repents" in dust and ashes. He maintains that the idea conveyed is that Job "rejects" everything he said, and is "comforted by" his mortality. (pp. xxv, xxxii). Having received his answer, Job is "awe-stricken in the face of overwhelming beauty and dread" (p. xxvi). Rather than "submission," Mitchell stresses that Job's words rise from "surrender"--"a wholehearted giving-up of one-self" (p. xxvii). Surrendering oneself to God is indeed a strong act of one's free will. In the prose epilogue, Mitchell notes that Job's chil-dren appear to be the same children as in the prologue, as though they have sprung back to life (p. xxix). In Creation praises God by simply being what it is, and some of creation can be quite violent or devastating. 68.3 2009 Maskulak ¯ ~ob's Difficult Transformation 28_61 my reflection on the epilogue, a similar thought came to me via a line from Viktor Frankh "What you have experienced, no power on earth can take from you.''4 During times of suffering, human beings tend to focus entirely on their pain, loss, and so forth. This is not to deny the very real need for people to grieve their losses and attend to their pain. But at some point, in order to "move on," there needs to be a shift in the focus. I believe that, despite actual loss, whatever good some-one "had" he or she somehow still "has." One's experi-ences of good people and good things remain part of one's being, part of who one "is." Job's fulfillment does not depend on the actual reappearance of his children. He has seen and understood the "bigger picture" of life. One might challenge this view by saying that it then follows that the bad or evil of a person's life also still remains part of who he or she is. I would argue, from the philosophical axiom that bad or evil itself is a "lack," that a person never "had" something which was itself a "lack." Finally, Mitchell notes the prominence of Job's daughters in the epilogue, suggesting a shift from the righteousness and control of the male world to the beauty and peace of the feminine. Interestingly enough, he believes that the feminine, which had been denigrated in the prologue's reference to Job's wife, is now acknowledged and honored in the epilogue (p. xxx). This brings me back to my suggestion that there may be more to the advice given by Job's wife than first meets the eye. Upon reading the prologue one might ask, "Who needs a wife like that?" It seems that the answer may be "Everybody." Why? To challenge us to leave the narrow confines of our comfortable, even if good, perceptions of ourselves, others, life, and God, in Review for Religious order to grow and to be transformed into the fullness of being to which God calls us. The story of Job is a story of transformation--a story of surrender, a story of letting go. Job has to let go of people and possessions very dear to him, he has to let go of his own health, and, perhaps most difficult for a good and innocent person who loves God, he has to let go of his image and understanding of God. Each of these movements entails a considerable amount of suffering. Job's transformation unfolds through his suffering, his interaction with his wife and friends, and his honest acknowledgment of his own convictions and feelings in relation to God. The culmination is his unexpected face-to- face encounter with God. This encounter causes Job to surrender to God and to reject his notions that suffer-ing is punishment for sin or victimization by a wrathful god. The reader senses that Job leaves his encounter with God as a changed person, and full of peace. Yet one still wants to ask, "So what is the reason for innocent suffering?" Job is content, but why aren't we? Could it be that the answer is revealed only to one who, like Job, has truly grappled with suffering and with God? Would it have been enough for Job to discover that human suppositions regarding innocent suffering are incorrect? Would it be enough for anyone? What is the "pull," the fascination, of this "wrong question" when the answer seems to lie instead in a vivid encoun-ter with God that leads to complete surrender? God's speech began with: "Who is this whose igno-rant words smear my design with darkness?" (p. 79). In another context dealing with relationship, Antoine de Saint-Exup~ry writes, "Words are the source of mis-understandings.'' 5 There is more to life and suffering than words can explain. The "more" involves a personal 287 68.3 2009 Maskulak ¯ Job's Difficult Transformation encounter with God in which all other considerations become secondary. God invites us into that personal encounter by way of transformation and surrender. God is. We need not fear. God knows the why of suffering. For God all things, all times, all places, are. In that mys-tery, all of God's creation is very good. Notes I Stephen Mitchell, The Book of Job (New York: Harper Perennial, 1992). 2 Elie Wiesel, "The Perils of Indifference," 12 April 1999, The Official Site of the Presidential Medal of Freedom. ~ Viktor Frankl, Man's Search for Meaning (New York: Washington Square Press, 1984): see pp. 121,131. 4 Frankl, p. 104; see also p. 175. s Antoine de Saint-Exup~ry, The Little Prince (New York: Harcourt Brace and Co., 1971), p. 70. Questions for Personal and Group Reflection 1. Give myself the project of reading the Book of Job. 2. Do you find Maskulak's way of understanding Job a help in you own relationship with God? Review for Religious JAMES W. KINN The Central Paradox of John of the Cross ;all of John of the Cross's works, one unique para-raph is critical for our understanding of his entire teaching about the beginning of contemplation. This one paragraph, containing three paradoxes, gives us an insight into his central teaching on contemplation and will act as an outline for this article: Even though this happy night [of contemplation] dark-ens the spirit, it does so only to impart light. ; and even though it humbles a person and reveals his mis-eries, it does so only to exalt him; and even though it impoverishes and empties him of all., natural affec-tions, it does so only that he may reach out divinely to the enjoyment of all earthly and heavenly things.I John is teaching here about the passive dark night of the spirit or contemplation. The three paradoxes are: darkness leads to light, lowliness leads to rising up, and emptiness leads to fullness. He wants us to know that James W. Kinn, still an actively retired priest, writes again about John. His address remains 6318 243rd Court; Salem, Wisconsin 53168. 68.3 2009 Kinn ¯ Tbe Central Paradox of Jobn of tbe Cross 290 contemplation darkens, humbles, and empties our soul only to enlighten, to exalt, and to fill the soul. Once we grasp this one central teaching, we can understand the heart of John's teaching on the practice of contemplation. For Those at the Threshold of Contemplation John offers teaching for "proficients, at the begin-ning of their entry into . . . contemplation.''2 These "proficients" have been practicing discursive medi-tation, but now often find they are void of sensible images, imaginings, affections, and reasoning. He has just described his famous three signs for discontinuing discursive meditation: (1) one often or regularly can-not make discursive meditation, (2) one is disinclined to concentrate on sensible objects or ideas, (3) one is inclined to remain alone in loving attention on God even though the experience is dark and unsatisfying. Today that group of people would include many who are practicing simple prayer or the prayer of presence or centering prayer or praying with a sacred word or mantra. John gives a general description of what is some-times or often experienced by people who pray in these ways l At the beginning of this state the loving knowledge [of God] is almost unnoticeable. There are two rea-sons for this: first, the incipient loving knowledge is extremely subtle and delicate, and almost impercep-tible; second, a person who is habituated to the exer-cise of meditation, which is wholly sensible, hardly perceives or feels this new insensible, purely spiritual experience.3 Persons like this are at the very threshold of contempla-tion, or occasionally practice it. First, John assures them that this darkness leads to light: "As soon as natural Review for Religious things are driven out of the enamored soul, the divine are naturally and supernaturally infused, since there can be no void in nature.''4 Here John teaches that, as soon as natural thoughts and sensible images no longer occupy us in prayer, God will infuse his supernatural light into us. He assures us that, once a natural void is created, it will be filled with the action of God. This image of filling the void seems particularly forceful in our day. We are familiar with vacuum-packed coffee cans and know that as soon as we puncture the lid the outside atmosphere fills the void with a hiss. In a simi-lar way, once our prayer becomes dark or empty of all sensible images, God will fill the void with his infused grace--though the light may only be "extremely subtle and delicate" for a while. Second, John assures them that God humbles the soul only to exalt it: If a person will eliminate these impediments., void-ing himself of all forms and apprehensible images . ¯ . and [will] live in pure nakedness and poverty of spirit . . . his soul in its simplicity and purity will then be immediately transformed into simple and pure Wisdom . 5 That is, because the soul can no longer pray with the sensible images and insights of discursive meditation, it recognizes its own inability and poverty of spirit. But God will soon instruct it with his own wisdom in con-templation and so raise it up. Third, John assures them that emptiness leads to fullness: When the spiritual person cannot meditate, he should learn to remain in God's presence . . . even though he seems to himself to be idle. For little by litde and very soon the divine calm and peace with a wondrous, 68.3 2009 Kinn ¯ The Central Paradox of Jobn of the Cross sublime knowledge of God . . . will be infused into his soul . Learn to be empty of all things--inte-riorly and exteriorly--and you will behold that I am God.6 This dark and empty prayer is filled with promise, For John, emptiness of all sensible images, rational thoughts, and affections is required so that God may freely communicate himself to the soul. He promises that God will not fail to do his part and bring the soul to enjoy a new way of experiencing him. Note that all his counsel here deals with those who are at the threshold of con-templation. That is, they have reached the point where discursive medi-tation has become dark and empty. At times they may experience the beginning of contemplation, but it is usually slight and subde. What does all this mean for all of us who are in this stage of prayer? John wants us to know that this dark and empty prayer is filled with promise: ¯ He assures us that we can be content in such dark and unsatisfying prayer, for "there can be no void in nature." He means that the very darkness is the neces-sary condition for God's supernatural way of acting in our prayer. ¯ And we can be peaceful even though we can no lon-ger pray with the insights and affections we experienced in discursive meditation. Just because we are convinced of our "lowliness and misery" and find "no satisfaction in self," God esteems this lack of self-satisfaction and is ready to instruct us in his wisdom. ¯ And we can be confident even though we are empty Review for Religious and helpless, because such emptiness of sensible images, rational thoughts, and affections is required for God to communicate himself to us. "Learn to be empty of all things., and you will behold that I am God." For Those Beginning to Practice Contemplation In The Dark Night John explains why this dark night of contemplation must first darken, humble, and empty the soul before it can enlighten, exalt, and fill the soul. The affections, sentiments, and apprehensions [of contemplation] are of another sort and are so eminent and so different from [those experienced naturally in discursive meditation] that their . . . possession demands the annihilation and expulsion of the natural affections and apprehensions; for two contraries cannot coexist in one subject. Hence. this dark night of con-templation must necessarily annihilate [the soul] first and undo it in its lowly ways by putting it in dark-ness, dryness, conflict, and emptiness. For the light imparted to the soul . . . transcends all natural light and does not belong naturally to the intellect.7 His argument is straightforward: "two contraries can-not exist in one subject" at the same time. Therefore, "this dark night of contemplation must necessarily. undo [the soul] in its lowly ways by putting it in darkness ¯ . . and emptiness. For the [divine] light transcends all natural light." That is, the normal way for our intellect to operate is by means of sensible objects, but in con-templation God affects the soul directly, without sen-sible images¯ A few chapters later John describes his first paradox: this darkness leads to light: When you see your., faculties incapacitated for any interior exercise, do not be afflicted; think of this as a grace, since God is freeing you from yourself [so that now] God takes you by the hand and guides you in [ 293 68.3 2009 Kinn * The Central Paradox of yobn of the Cross 294 darkness, as though you were blind, along a way and to a place you do not know.s He immediately adds that you will succeed "in reach-ing this place," where the light "transcends all natural light." The second paradox is that God humbles the soul in order to exalt it. John insists that this humility and pov-erty of spirit leads to exaltation by God: The soul must first be set in emptiness and poverty of spirit . Thus empty, it is truly poor . . . and thereby able to live that new and blessed life which is the state of union with God, attained by means of this night.9 That is, humility and "poverty of spirit" will lead to the union with God that is our exaltation. The third paradox is that emptiness leads to fullness. The best quote for this is in The Living Flame:~° When the soul frees itself of all things and attains to emptiness., concerning them, which is equivalent to what it can do of itself, it is impossible that God fail to do his part by communicating himself to it, at least secretly and silendy.~ Here John guarantees that, as long as the soul is empty and passive, God will do his part soon and without fail. So, though the soul is passive and empty, it can be con-fident that the emptiness will result in God's presence and light. What does all this mean for us as we begin to prac-tice contemplation? John's answer is found in the cen-tral quote we are focused on: Even though this happy night darkens the spirit, it does so only to impart light. ; and even though it humbles a person and reveals his miseries, it does so only to exalt him; and even though it impoverishes Re-view for Religious and empties him of all., natural affection, it does so only that he may reach out divinely to the enjoyment of all earthly and heavenly things.12 Above, when John was speaking about those on the threshold of contemplation who simply could no lon-ger pray with discursive meditation, he assured them that even then this natural stage of prayer is filled with promise, for such dark and empty prayer is the neces-sary condition for God's supernatural way of acting in our prayer. He wanted them to know, even then, that as soon as they create this natural void God will soon fill that void with his presence. But now John's counsel is for those who are actually beginning to practice contemplation. His counsel clearly parallels his advice regarding that earlier stage of prayer. But here the darkness and emptiness are not just natural effects of ordinary prayer. Rather, for those beginning to practice contemplation, the very nature of contempla-tion is such that it increases the darkness and emptiness in three ways: (1) this dark night "darkens the spirit" so that no sensible objects ,. or thoughts can occupy the --~ mind or distract it; (2) it "humbles the person" with a sense of his own incapacity and poverty of spirit; (3) it "empties him of all natural affections" for material things. That is why the darker the night, the more receptive we are to God's light, and the more we know our poverty, the more open we are to God's power, and the more empty we are, the more we can passively await God's fullness. .i The .darker the night, ithe more receptive we are God's light. 68.t 2009 Kdnn ¯ The Central Paradox of John of the Cross 296 The second part of these three counsels is entirely positive and filled with promise. John assures us that the darkness is only to impart light, the sense of lowliness is only to exalt us, and the emptiness is only to fill us with God's presence. Summing up: , ¯ The purpose of the darkness of contemplation is so that God can take us by the hand and impart a light that "transcends all natural light." ¯ The purpose of the poverty of spirit is so that God can raise us up to a new union with him. ¯ The purpose of the emptiness we feel regarding all we can do by our ordinary prayer is so that God may do his part "by communicating himself to [us], at least secretly and silently." Such is the genius of John of the Cross's counsel for us at the beginning of contemplation. This triple para-dox permits us to be content in the darkness, because that is the necessary condition for God's supernatural light; we can be peaceful in our poverty of spirit, for "there can be no void in nature," no vacuum in super-nature; we can be confident in our emptiness for "it is impossible that God fail to do his part by communicat-ing himself to [us], at least secretly and silently." Notes Dark Night, 2.9.1. Ascent, 2.15, chapter tide and paragraph I. Ascent, 2.13.7. Ascent, 2.15.4. Ascent, 2.15.4. Ascent, 2.15.5. Dark Night, 2.9.2 (emphasis added). Dark Night, 2.16.7. Dark Night, 2.9.4. Review for Religious ~0 Living Flame, 3.30-62. Throughout this section, John of the Cross is instructing spiritual directors how to help those who are beginning to practice contemplation, when "God begins to wean the soul., and place it in the state of contemplation." '~ Living Flame, 3.46 ~2 Dark Night, 2.9.1. "kecharitom~ne" the word he spoke was redolent and to hear his voice was to be cut with scent knelt before my feet, his head was bent his speech and manner fragrant .for love he said he had been sent and this the promise immanent grace and joy are yours, but with lament his words like light caressed my ear it was as if my heart could smell and hear as if each sense were all and each was clear as if I were unclothed and my skin was sheer though in his presence I knew not shame nor fear what strength and sweetness was to me so near but in his eyes like stars there stood a tear far more than joy he said is yours to know and if all generations on your name bestow praise and honor in heaven high and earth below it is because your pierced heart will show the thoughts of many, both swift and slow, for from your flesh His bones shall grow and from your milk His blood will flow Sean Edward Kinsella [-297 68.t 2009 JOHN H. ZUPEZ Connecting through Prayer ~di~all find ourselves in the dumps at times, feeling connected from others. Perhaps this is our usual feeling when we wake up in the morning and have not yet consciously made any "connect" with God or with others. And there are specific incidents that leave us alienated, adrift in spirit: when we are misunder-stood or ignored by others, when we offend others and have no immediate opportunity to reconcile with them, when our selfish behavior alienates us from the Spirit within us. Morning prayer with the church has traditionally served as a connect for Christians. When it is celebrated in common, we experience the Christian communi-ty's support. Or, when said in a meditative manner, it becomes a connect with God, as it did for the early monks who lived in the desert, largely devoid of human 2981 John H. Zupez SJ wrote on petitionary prayer in our May-June 1992 issue. In recent years he has taught in seminaries in Nigeria and Zimbabwe. He was recently appointed pastor of Corpus Christi Church; 1005 N.E. 15th Street; Oklahoma City, Oklahoma 73117. Review f~ Religious contacts. But, said alone and quickly, it may not produce the intended effect of connecting us to what is most enduring and nourishing in our faith. Married people can find in their intimate relation-ship a deep connect. St. Paul used this relationship as a model for the connect between Christ and his "bride," the church. However, just as married love grows cold at times, so our relationship with the church does not always give us a sense of intimacy with Christ. Prayer That Connects At times of disconnect we may find prayer difficult, but it depends on how we pray. As our relationship with God matures, prayer becomes less a matter of running through prayers vocally or trying to influence God through petitions. It becomes more a reflection on how near God is to us. The words of most prayers do not mention explicidy our connectedness to God or to one another, but the connect is implicit. I suggest that we benefit by making it more explicit. We can pray in a way that makes conscious our connectedness to other people and to a world which we know in faith to be filled with divine meaning and purpose. Thus prayer becomes an antidote for the loneliness that assails us when we feel disconnected: cold, dry, alienated, "in the dumps." For instance, when saying the Our Father, we can pause to reflect on the richness of the word "our." In faith we know that every person is our brother or sis-ter since we are related through Jesus, our brother. We know, too, that all that God has made, everything around us, is for our use and enjoyment, a loving father's gifts to us personally. Then the next word, "Father," bespeaks the warmth of the Father's love revealed in the father of the Prodigal and also in Jesus himself, the 68.3 2009 Zupez * Conneaingthrough Prayer Good Shepherd, like us in all but sin, bearing lost sheep and all his crosses so that we may feel closer to him in times of difficulty. The rest of the Our Father elaborates on attitudes that follow from our being children of a loving God, attitudes that connect us to God's coming kingdom, to God's will for us, to God's beneficence in satisfying our needs, and to God's immediate presence to us in moments when we need forgiveness. The simple words "Our Father" become rich in connotation as we reflect on who this Father is and on how everything is ours in Jesus Christ, who came to restore all things to God. Similar reflection turns all of our prayer into a con-scious connect with God and with our neighbor. This connect is facilitated by the deeper insight that passes into our prayer from more relaxed reflection, as on days of recollection or during times of spiritual retreat. Morning Offering The more reflective approach to pr

Issue 57.2 of the Review for Religious, March/April 1998. ; rev lew for religio.us MARCH-APRIL 1998 ¯ VOLUME 57 ¯ NUMBER 2 Review for Religious is a forum for shared reflection on the lived experience of all who find that the church's rich heritages of spi~tuality support their personal and apostolic Christian lives. The articles in the journal are meant to be informative, practical; historical, or inspirational, written from a theological or spiritual or sometimes canonical point of view. Review for Religious (ISSN 0034-639X) is published bi-monthly 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: t~OPPEMA@SLU.EDU 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 1150 Cedar Cove Road ¯ Henderson, NC 27536 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, .\'IN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©1998 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. religious Editor Associate Editors Canonical Counsel Editor Editorial S.taff Advisory Board David L. Fleming SJ Philip C. Fischer sJ Regina Siegfried ASC Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm Jean R~ad James and Joan Felling Kathryn Richards FSP Joel Rippinger OSB Bishop Carlos A. Sevilla SJ David Werthmann CSSR Patricia Wittberg SC Christian Heritages and Contemporary Living MARCH-APRIL 1998 " VOLUME 57 * NUMBER 2 contents 118 138 146 unique witness: a symposium Religious Life and the Eclipse of Love for God Edward Vacek SJ shows how there has been a certain eclipse of the love of God which also affects religious life. A Witness of Unique Witnessing Sidney Callahan sketches for us her perceptive laywoman's glimpse of religious life's present and future. Religious Life: Where Does It Fit in Today's Church? Doris Gottemoeller RSM presents an understanding of religious life as a dynamic and tested way within the church to follow Jesus Christ more closely and to serve him more generously. 161 169 spiritual renewal Creative Fidelity: Renewal in the Spirit of St. John of God Stephen de la Rosa OH reflects on the spirituality of the Brothers of St. John of God in the light of God's call to a creative fidelity. Journeying to Common Ground: Ira Progoff and Catholic Spiritual Renewal Francis Dorff OPraem reviews the integrating work of Ira Progoff in terms of its continuing importance for Catholic spiritual renewal. Review for Religious 174 180 meditative reflections The Lamb: A Johannine Meditation Patrick J. Ryan SJ enters us into a prayerful reflection of the beloved disciple advanced in years. What Were They Talking About? A Bethany Reflection Joseph G. Bachand MS offers a fresh interpretative reading of the Lucan passage about Martha and Mary which focuses the challenges of discipleship for all Christians. 186 report U.S. Hispanic Catholics: Trends and Works 1997 Kenneth G. Davis OFMConv, Eduardo C. Fern~indez SJ, and Ver6nica M~ndez RCD present a panoramic of the year's events within the U.S. Hispanic Catholic community. departments 116 Prisms 202 Canonical Counsel: The Evangelical Counsel of Chastity 208 Book Reviews prisms VV~hen Pope John Paul identified 1998 as a year especially focused on the Holy Spirit and his sanc-tifying presence within the community of Christ's disci-ples, he did not make use of thdword paraclete as a special identity-word for the Spirit. Yet this strange-sounding word paraclete holds meanings particularly appropriate for our Christian understanding of God, for our Lenten renewal, and for our premillennium preparation. The word paraclete becomes a kind of prism when it is used as a title for the Holy Spirit. Often in the English-language translations of the Gospel of St. John paraclete is retained as a direct transliteration of the Greek word, lit-erally meaning "one called alongside of." The first mean-ing favored in a reading of the Johannine Gospel is that of a defender, signifying someone like a defense attorney in a lawsuit. At other times the meaning is broadened by the translation of counselor, as in one who carefully listens and gives clarity and advice and support. Still another mean-ing which is frequendy found is captured in the word com-forter. A comforter is one who strengthens and upholds. Paraclete, then, can be viewed differendy, depending upon the plane of reflection, but all the meanings are rich in connotation for us as recipients of this personal paschal gifting of Christ. The church season of Lent provides us with the occa-sion to acknowledge ourselves as sinners in the presence of a just and compassionate God. But the Spirit as para-clete presents us with an image of God as the one who is the "defending lawyer"--the one who is spending his ener-gies defending us, in the face of any accusers we might have. God the Spirit is the one who gives this sense of Review for Relig%us divine presence as defender. As St. Paul would reflect, "If God is for us, who can be against us?" (Rm 8:31). Lent is also a time for us to seek counsel and assess the drives and ambitions, the values and the dreams that fill and motivate our life. Discernment of spirits in the decision making that structures our lives is a gift of the Spirit to all the members of the Christian community. A Vatican II church, trying to live out its agenda described in the Pastoral Constitution on the Church in the Modern World, has great need to call upon the discernment gift of the Counselor. We know that, in the sometime darkness of our attempt to live a Christian life in a world of differing values, our refuge is in seeking the counsel of a God so involved with us that his person is experienced as one who enlightens and guides. All too often we act fearfully or rashly, with little reliance on Christ's promise: "In that hour, say what you are inspired to say. It will not be yourselves speaking but the Holy Spirit" (Mk 13:11). Lent uncovers our weakness and fragility in our following of Christ. We, like the first apostles, are too ready to take flight in the face of temptation or opposition. Our actions do speak louder than our words, and to the eyes of secular society we might appear even to deny our faith. God enters into our lives at these times with the support and strength necessary for our Christian witness. We come to recognize our God especially as the one who confirms and con-soles. "By patient endurance you will save your lives" (Lk 21:19). In John's Gospel, Jesus describes the giving of the Spirit in terms of an abiding presence of "another" paraclete with us. In his Last Supper discourse, Jesus first applies the tide to himself by his using the word another, and then through the rest of the discourse he gives Paraclete over to the Holy Spirit as a proper name. The Spirit makes real to our human experience that God's presence is truly that ofparaclete--one who defends, one who counsels, and one who strengthens. Jesus, the pioneer for our faith life, inspires our confidence in such a God. Lent is the traditional time in the church for a renewed effort in our following Christ in the pattern of his paschal mystery. We, like Jesus, can only walk the road to Jerusalem if we are led by the Spirit. As we make our Christian preparations to enter into the 2 lst-century era with a renewed emphasis upon our evangelization efforts, we need to call upon God who is truly Paraclete for us. David L. Fleming SJ March-April 1998 unique witness a symposium EDWARD VACEK Religious Life and the Eclipse of Love for God What I propose to do is describe the relation of consecrated life to my favorite topic, love for God. The connection is not as easy as it might seem. Is it important to love God direcdy? I suppose most of us would answer, "Of course! This is the most important thing we can do." In view of this I think I should point out, before saying anything else, that lots of people, including Christians with impeccable credentials, do not think we need directly love God. Indeed, some positively discour-age it. After that I will describe at some length several ways we can love God. I will conclude with a few obser-vations how religious life should be a paradigm of Jesus' first great commandment. I hope to encourage those of us in religious life to exercise a much needed public wit-ness to a personal friendship with God. The Problem Since my topic sounds like an all-too-familiar and therefore boring sermon topic, let me put my theme in more provocative language: Religious communities have been and, to some degree, still are in danger of losing Edward Vacek SJ, professor of Christian ethics at Weston Jesuit School of Theology, presented this paper, here somewhat revised, at a symposium on Religious Life's Unique Witness held in October 1997 at the Jesuit Center for Spiritual Growth, Wernersville, Pennsylvania. His address is 3 Phillips Place; Cambridge, Massachusetts 02138. Review for Religious their souls. For the past forty years, we have been preoccupied with questions of lifestyle and governance, with examining past traditions and choosing new ministries. We had to do this. But these topics have tended to distract us from what is most central to our vocation. My concern is that we have shifted from being overly God-centered to being overly world-centered. At least we often talk as if that is the case. Our current silence about the possibil-ity of a direct love for God is worrisome because, when no one witnesses to this relationship, it will come to seem unimportant. If a "Jesus and me" spirituality too often forgot the neighbor, a "love your neighbor" spirituality can make us forget that God deserves all our love. The Origin of This Topic Before I go any further, let me relate how I came to this topic. I recently published a book on Christian love titled Love, Human and Divine.' I set out to show the connection between Jesus' first and second great commandments. Strange as it may seem, I found little in theology books on love for God. Sensitized by that dis-covery, I began to listen to how we post-Vatican II Catholics talk. When we use the phrase "love of God," we usually are referring to God's love for us and not our love for God. Classroom experience pushed my concerns further. I began to ask my students, many of whom are in religious life, this question: What do you mean by love for God? These students usually give one of four answers. First, those who are still dealing with legal-ism commonly say that loving God means not breaking any of the ten commandments. Second, other students say that love for God means taking care of the poor or the needy. Third, and most commonly, students say that loving God means being helpful to one's neighbor. Fourth, there are usually a few who have drunk deeply of our era's psychology, and they say that loving God means loving one's best or deepest self. Unfortunately, none of these replies answers my question. The first reply omits love, and all four omit God. Indeed, an atheist could give any of these replies. One of my most personally disturbing examples of this trend is very explicit. A student of mine, a young man about twenty-five years old, was finishing his master's thesis on the writings of a medieval mystic. He was fascinated by her sexual language of pen- March-April 1998 Vacek * Religious Life and the Eclipse of Love for God etration and indwelling. What h~ found distressing, however, was that this mystic wrote as if there was an inequality between her-self and the God she loved. Needless to say, I was surprised, so I asked him, "Do you really think we are equal to God? . Everyone knows," he replied with utter simplicity, "the word God is simply a symbol for the best in human life." His reduction of God to a symbol of the best in the world is, I suggest, an apt paradigm for the trend I am resisting. He is not alone. In a recent survey by the magazine U.S. Catholic, whose reader~ are mostly int~erested and involved Catholics, approximately fifty percent of people aged 36-55 said that we can be spiritual without any belief in God.2 Similarly, Sandra Schneiders has recently observed that many religious women and men have adopted a personal spirituality in which the central tenets and practices of Christianity have little place.3 For them spirituality means sitting in one's room listefii~ng to music or doing Zen. It means hiking in the fields or skiing in the mountains. It means getting a massage or enjoying a fine glass of wine. Anything that helps one to get calm and keep bal-anced in this crazy world is spirituality. As should be obvious, these "spiritual activities" can be accomplished relatively well without God. Causes for Decline How have we come to bracket off, even if only partially, a spirituality that is centered on love for God? I am sure there are hundreds of contributing factors, and I intend to discuss only some of the more obvious. Rather than focusing on any corrupt-ing influences from "the big bad world," I want to talk about rea-sons internal to the church's life. I will speak about the emphasis; in contemporary spirituality on the poor, the neighbor, and the' self. I will also point to difficulties people have with the church. Care for the Poor One of the great triumphs of our post-Vatican II world has been the renewed emphasis on care for the poor as essential to the practice of our faith. This concern for justice, however, may have been purchased at too great a price. Most people thought Mother Teresa was a saint and had this esteem for her precisely because of her work for the poor. Only in her death did I hear anyone Review for Religious say she had a deep prayer life. Mother Teresa also had a reputa-tion, whether deserved or not, of not even being concerned about the religious lives of those she served. Mother Teresa surely did an essential work of Christianity and did it far better than ninety-nine percent of us. Still, what is there in our contemporary religious mind that allows us to regularly praise care for the poor while practicing in print and in conversation a near total blackout concerning a person's love for God and her desire to help others love God? One reason lies in the theology of the "anonymous Christian" that captivated many of us after Vatican II. The attraction of this theology was that it motivated us to social justice and made it possible for us to be open-minded towards non-Catholics. The darling text of this theology is the familiar story of Matthew 25. W]aen people come before Jesus for their final judgment, he blesses them if they have given a cup of water to needy strangers. In amazement they reply that they did not know they were serving Jesus. Those judged for fail-ing to give the water imply that, if the thirsty person had been Jesus, they would have given the water gladly. Jesus rejects their plea. The conclusion drawn from this story by many theologians is that we should focus our care on needy human beings. They hold that we miss the point when we want to direct our attention explicitly to Christ. Of late, however, the theology of the anonymous Christian looks somewhat shopworn. It obscures why anyone should want to be explicitly a Christian. All the more, it makes baffling why anyone would want to enter religious life. This theology forgets that the meaning of our lives is greatly affected by the explicit personal relationships we have. And chief among these should be our love for God. If we care only for God's world, then our hearts will ultimately be restless. We need regularly to look God in the eye. That is called prayer. People sometimes say, "Love is not looking warmly into the eyes of another; rather, love is looking together out toward the world." But, if a woman I loved asked me why I never looked warmly into her eyes, I would feel justly accused. Similarly with God. How have we come to bracket off, even if only partially, a spirituality that is centered on love for God ? Marcia-April 1998 Vacek ¯ Religious Life and the Eclipse of Love fbr God Something is wrong with a theology in which Jesus' own prac-tice of prayer turns out to be un-Christian. Helping One's Neighbor For years after Vatican II, whenever I would preach or teach on the importance of loving our neighbor, heads would nod in agreement. Rarely if ever did someone object that I forgot to mention love for God. In recent years I have given several talks urging a direct love for God. Afterwards, almost always, some-one in the audience will ask why I did not talk more about love for our neighbor. In an attempt to be helpful, someone else will usually offer the clarification that the true "meaning" or "sign" or "test" of love for God is our love for our neighbor. And with that the audience will feel at ease again. Such experiences sug-gest to me that with Vatican II we recovered the second of Jesus' two great commandments, but we seem to have lost the primacy of the first. Let me relate an incident that happened several years ago. Late one evening a young Jesuit who had just moved into the community joined me for some apple pie. He was still feeling his way, and so he asked me whether the community was very spiri-tual. Not knowing what he meant by spiritual, I paused. He tried to clarify his question: "You know, is this a group of guys who are just interested in their studies, or are people really spiritual?" Thinking I now knew what he was asking, I replied that we have Mass in the house four days of the week, we join other commu-nities on two other days, and most of us have a ministry on Sunday. I began to name some other prayer and penance things we do, but at this point he interjected: "No, I didn't mean that stuff. I mean do the men care for one another." His practice bore out his concern. He was always one of the first to ask how my day had gone, and he was one of the last to find his way to chapel. This little encounter is an indicator of what I believe is a much wider phenomenon. If we talk only about love for our neighbor, we may be educating a generation of Christians who pay limited attention to an explicit love for God. Quite recently a friend of mine became quite perplexed during a theology course she was taking from a famous Rahner scholar. The teacher was explaining to the class that we love God in loving other people. She asked him whether we might also directly love God apart from loving people. The scholar said that he had never thought Review for P, eligious much about that. How, I asked myself, could this be? This man regularly says Mass, in which he directly addresses God; he also has, I presume, a good prayer life. But something in our present religious culture kept him from quickly recognizing that he directly relates to God all the time. This example is not isolated. I have gotten into several heated arguments with Christian scholars who deny that we can develop an interpersonal rela-tionship with God. Often they describe our Christian life as a sort of triangle: God's love comes down to us. Our love should not be directed back to God, but rather to our neighbor. Then God accepts that love as if for God's self. Daniel Maguire summarizes this position when he writes, "There can be no vertical love between us and God; we can only get to God horizontally through love of people.''4 As a consequence, some suggest that it is posi-tively un-Christian for us to try to love God directly. When formerly the first great commandment was in the ascendancy, we recognized that not a few saints were hard to live with, but we did not deny that they were saints. Not for nothing did the old quip say that a martyr is someone who has to live with a saint. Through much of the church's history, spiritual writers and theologians taught that the goal of Christian life was a deep love for God. Love for our neighbor was a clear second. Indeed, for St. Augustine, loving our neighbor was valuable only if it flowed from and promoted love for God. For him, we should not love our husband or our children if that love does not lead to love for God. Since Trent, however, a gradual turn has made love for this world--especially for our neighbor and now for our own self-- become the primary focus of love in Christianity. Prayer, then, is valuable if it gives us strength to love our neighbor. Or prayer is important if it helps us to find ourselves and develop our virtue. As a consequence, it has become nearly impossible to think that people could' be praying well if they are lacking in love for their neighbor or in some other virtue. Hence, one often hears the maxim that the true test even of mysticism is whether it leads to love for our neighbor. In other areas of life, we would not allow this slippage. In the case of a man marrying a widow, we would not deny his love for her if he could not muster love for her children. We would, of course, hope that he might come to love his stepchildren. But the true test of his love for her is his love for her, not his love for someone else. March-April 1998 Vacek ¯ Religious Life and the Eclipse of Love for God Emphasis on the Self The newfound emphasis in religious life on the self has been a third source of decline in talk of love for God. In my experience the tidal wave came in about 1963. Almost everywhere concern arose that the uniqueness and the needs of our individual selves were not being adequately taken care of. I remember well how one of my superiors tried to put a stop to this nonsense. He told the preacher of our annual eight-day retreat to focus on why it was not Christian to be concerned for the self. Needless to say, that retreatmaster did not succeed. The tide walls were crumbling, and the emphasis on the self that had been swelling over the cen-turies finally washed onto the mainland of religious life. A few years later almost all resistance had been washed away. Commonly, now, people come into religious life seeking per-sonal fulfillment. Either they find it, or they leave for greener pastures. Their personal happiness is the final criterion of all else. Such people often are very generous; but, according to their own account, they are generous because this brings them happiness. Our culture has deprived us of a way of saying openly that we help others because they need our help. Rather, we must say that we help others because we get so much out of doing it. Love for self has thus become central in our descriptions of everything we do. We even describe our love for God as important because it brings us the ultimate in happiness. Once upon a time Christian spirituality commonly proposed that self-love was sinful or nearly sinful. The Bible rarely, if ever, explicidy commends love for self. In fact, the Bible contains many passages that suggest we ought to forget or deny ourselves. By contrast, in recent years, love for self has perhaps become the first and last great commandment. We hear endlessly repeated the half-truth that we cannot love others, including God, unless we first love ourselves. We are encouraged to love others, includ-ing God, as a way of.achieving our own happiness. Thus, we talk as if love of self is the origin and the goal of all other loves. When this becomes the prevailing cultural context, love for God likely is treated as a "personal preference." That is, if love for God is interesting and worthwhile for a particular person, then that person may pursue it. But love for God is not thought to be essential or necessary for living a full human life. Few people would deny that someone who killed a neighbor has failed to live humanly, and most would say that a husband who does not love Review for Religious his wife and children is failing them. But not many would say that someone who does not love God fails to live in a fully human way. Love for God has become morally optional, to be pursued only to the degree that it fulfills us. Contemporary Catholicism One last reason for setting aside a direct love for God is the experience that many persons in religious life have of the church and of the God proposed by the church. For many, as Schneiders has recently said, the God of Christianity seems too small, too violent, and too male.s One does not readily want to enter into friendship with this God. Again, when the magisterium claims that its views are God's, those who feel abused by the church find it hard to get close to God. Recently these two alienating vectors came together when the Vatican said that the pope teaches infallibly that women cannot be ordained. With the shortcuts in logic that anger allows, a friend of mine concluded: "The Vatican infallibly teaches that God is unjust. So now you know why it is hard to pray to God." As a consequence of these dual alienations, some members of religious communities have given up on the Christian God. Even when people in religious life are more or less adequately centered in love for God, they seldom speak openly about that love. Oddly enough, religious people can be afraid of seeming, well, too religious. Outside of the classroom or the pulpit, many of us are quite slow to talk about God, and even when we do we seldom speak of our experience of God. Again, in the faith shar-ing that we do in our communities, our relationship to God is often unnamed. In religious life we have become more or less comfortable with talking about ourselves and our intracommu-nity dynamics; but we do not often talk about our own religious experiences of God. And spiritual directors sometimes seem less interested in our relationship with God than in our psychological or interpersonal concerns. In my pre-Vatican II novitiate days, we had silence almost the entire day. We were expected to take all that quiet and develop a habit of talking with God. Even then it seemed strange that, while Not for nothing did the old quip say that a martyr is someone who has to live with a saint. March-April 1998 Vacek ¯ Religious Life and the Eclipse of Love for God drinking afternoon coffee, we were not allowed to talk with the people standing next to us. Still, that awkward silence drilled in the point that we should try to talk with God throughout our day. That was then. I had a contrast experience at a retreat I directed for several young men before their ordination. Some of them---not all, by any means---spent their evenings and some of their days in conversation and even partying with one another. Somewhat puzzled, I inquired. I learned that they considered brotherhood far more important than time for prayer alone with God. The conclusion to the first half of these observations of mine is a worry. Ever since the Council of Trent and especially since Vatican II, a trend has been growing. That trend is the collapsing of the first great commandment into the second. Our silence about love for God has begun to be deafening. Love for God and Religious Life In this second half of my remarks, I want to look at a direct love for God. When doing spiritual direction, I am frequently awed by the close re, lationship that many people have with God. On the other hand, I am often both perplexed and distressed by the lack of that kind of relationship in the lives of so many other people, including women and men who have been in religious life for decades. These otherwise good persons may make occa-sional long-distance calls to God, but to them prayer seems like leaving messages on an answering machine in the sky. Intimacy with God is far away, something they no longer hope for and per-haps never did. If asked, they would say, "Oh, yeah, I believe in God." But they assert God's existence with the sort of conviction that one might have in asserting the existence of the planet Mars. It is something they have heard about, something they have no reason not to believe in, but not something that makes much dif-ference in their lives. Central Religious Concepts Every age has its central religious concept. For St. Paul it was faith in God. That concept has lost its teeth today. For Luther the key concept could be thought of as trust. While that still motivates many, it has for Catholics a forensic ring. I suggest that the ques-tion that can genuinely challenge all of us is this: Do you really Review for Religious love God? That question evokes an awareness of the endlessness and inadequacy of our heart's quest as well as the incomprehen-sibility and overwhelming goodness of God. Miguel de Unamuno insisted that our relationship with God must have emotional power. He writes: "Those who say that they believe in God and yet neither love nor fear him do not in fact believe in him but in those who have taught them that God exists. ¯. Those who believe that they believe in God but without any passion in their heart . . . believe only in the God-idea, not in God.''6 Unamuno's point is that many of us have a ten-dency to believe, not in God, but rather in a God-idea. Take, for example, what Unamuno says about fearing God. Since Vatican II we have so succeeded in putting across the idea that God loves us that the long biblical tradition of fear of God has all but disappeared. If, how-ever, we are really encountering God in our prayer, we will at times experience considerable fear and trembling. This fear is not so much a fear that God will punish us. Rather, it is a trembling before an utterly incomprehensible majesty. The concept of a loving God is something we can get cozy with. God is not. We human beings, of course, need good concepts. But we can substitute knowing the right concepts for knowing that to which they point. During my first stay in New York City, I lived in Queens with a priest who regaled me with all the fun things I could do in Manhattan. This went on for two months. One day, however, through an offhand remark he made, I discovered that he had not been to Manhattan for twenty years. He read several newspapers to find out about all the good things going in Manhattan, but he never went there. I fear that, like him, many Christians have many good ideas about God, but they never pay a visit. There has been something too easy about the way many of us changed our idea of God from a pre-Vatican punishing God to a post-Vatican God who unfailingly loves and forgives. It may be that all we have done is change our ideas, without really meeting the God who is Mystery. In the past those saints who seem gen-uinely to have known God indicated that God is experienced sometimes as warmly near but also at other times as wholly dis-tant, sometimes as compassionately forgiving but also at other Our first response is not to return love to God, but rather to let God's love affect or change us. March-April 1998 Vacek * Religious Life and the Eclipse of Love for God times as judging severely, sometimes as attractively good but also at other times terrifyingly awe-ful, and usually as a mixture of each. If we love God, we must love, not the idea of God, but this challenging, supportive, and finally incomprehensible Being. Direct Personal Love for God How does a love relationship with God develop? The first step is one that it seems women understand much more quickly than men. That step is to accept God's love for us. In other words, our first response is not to return love to God, but rather to let God's love affect or change us. The experience of being loved has its own transforming power, and we deny God's influence if we rush to return that love or to spread it among our neighbors. The popu-lar maxim can be repeated here: Don't just do something, stand there! Or better, sit there with your eyes closed and your hands open. So doing, we experience the beginning of our salvation. This acceptance of love is not easy. Not only are most of us a bunch of doers; we are also people who find it hard to receive love and let ourselves be touched by it. Many of us as counselors have spent hours encouraging people to overcome their self-hatred and to learn self-love. They have to learn to accept themselves, but they also have to learn how to "take in" acceptance from others since they expect only rejection or indifference. At times they refuse the sacrament of reconciliation because, at bot-tom, they cannot accept that someone would love them enough to forgive them. Preaching about the grace of acceptance, Paul Tillich said, "It strikes us when our disgust for our own being, our indifference, our weakness, our hostility, and our own lack of direction and composure have become intolerable to us . Sometimes at that moment a wave of light breaks into our darkness, and it is as though a voice were saying: 'You are accepted. You are accepted, accepted by that which is greater than you, and the name of which you do not know.'''7 In such moments we learn that there is some-thing lovable in us. We may not see it, but we accept the love of another whom we want to trust, and in that moment we begin to see the lovableness that God sees in us. After we have allowed God's love to touch us and thereby affirm our own worth and dignity, we want to respond by loving the One who loves us. This love unites us with God. It has both Review for Religious resting and dynamic qualities. That is, our love for God makes us want to be close to God and be at peace when we are close. It will not, though, let us rest for long, but moves us to want to delve ever more into God's goodness. Moreover, that love makes us want to co6perate with God in doing what God wants to do. And that leads us to be involved in redeeming creation. Hence, love for God in one phase moves us into God's infinite incom-prehensibility and in another phase moves us to both cherish the world and want to overcome its ills and injustices. Experience of Love for God One reason for replacing love for God with love for neighbor is that it seems somewhat impossible to love an invisible God. Even when we want to love God, we wonder how we might be sure that we are in fact loving God. These are real questions, but they should not deter us. Similar objections are sometimes raised about our love for fellow human beings. We are tempted to replace love for them with doing good deeds because good deeds are so much more visible than any heart-to-heart connection between spiritual persons. Nevertheless, we know that we do con-nect our invisible core with the core of those 'we love. We may never fully know the inner personhood of our friends, but we know enough to be able to love them. Indeed, our love for them always goes beyond what is visible. Similarly, we are rightly con-fident that we do love people, even if we cannot prove that love. In love, whether of God or of other human beings, or even love of ourselves, there are no sure tests. But within the experience of love we attain confidence that we are loving. What then is it to love God? We might begin by listening to two famous writers who described this love. William James depicted four stages of love for God.8 Our love for God begins with a felt sense, not an intellectual belief, of an Ultimate Power. We feel that we belong to a Sphere of Life that transcends our ordinary day-to-day interests and expands our life. Second, we feel that this Ultimate Power is not distant from us but rather is near to us. We sense that, as Blaise Pascal once observed, the reason we seek God is that God has already found us. Third, we willingly surrender ourselves to this Ultimate. We say yes to God's pres-ence, and we willingly hand ourselves over to God. That is, instead of thinking about God, we fall in love with God. Lastly, our emo- ~Ylarch-April 1998 Vacek ¯ Religious Life and the Eclipse of Love for God 130J tional center shifts towards loving and harmonious affections towards the rest of creation. We tend to say yes rather than no to the world about us. With hearts overflowing, we are freed from our usual tendency to judge or criticize others. Rather, we want to affirm the world as God's world. Moses Maimonides, the great medieval Jewish philosopher, gives a more personal account. He writes that anyone who loves God "is like a lovesick man whose mind is never free from his love for a certain woman and grows in it whether sitting or rising, both when eating and drinking---greater even than this must be the love of God in the heart of his lovers who continually grow more fervent . The whole of the Song of Songs is an allegory on this theme."gMaimonides compares love for.God with the passion that men have for the women they love, only greater. What kind of passion is that? Lovers constantly think of one another, constandy try to please one another. Similarly, those who love God find their minds returning to God whenever there is a lull in their day; they regularly converse with God when they want to talk with some-one; and they periodically dream up ways of doing things that are pleasing to God. Gradually, their attention to God becomes a per-vasive feature of their whole emotional life. Let me put the same point in a slightly different way. If we imagine vividly that some living person we really love has actually died, can we imagine not feeling the loss? Of course not. We might find ourselves, in imagination, being depressed for months and then only gradually .putting our lives back together. Now, imagine that God were to die tonight. If this impossibility could happen, would we desperately miss God? Would we be profoundly sad that God is no longer part of our life? If so, then love for God is central in our lives. When we love God like this, it involves much more than occa-sional prayers tossed towards the heavens. Rather, it becomes deeply rooted in us. It pervades and motivates moments of quiet peace but also moments of furious activity. This love for God becomes the dominant, organizing, emotional center of our whole lives. We meet God in sunsets, in the Bible, in the Eucharist, in friends who call to ask how we are doing, in the homeless man who lies under cardboard begging for a quarter. These encounters with God in the world depend upon other times when our rela-tionship to God is not so mediated. Then we are more like Moses who used to talk with God "face-to-face, as one speaks to a Review for Religio~ts friend" (Ex 33:11). Without this face-to-face talk, we are in dan-ger of becoming like those parents who devote themselves com-pletely to their children, only to realize one day that they no longer love one another as husband and wife. Since Vatican II we in religious life have worked hard to develop a spirituality of finding God in our service of people in the world. (And more needs to be done.) But in the process the explic-itly "God and me" and "God and us" aspects of our spirituality have often been neglected. The phrase "Jesus and I" has become a term of derision. Rather, we need not only Jesus' second great commandment--loving our neighbor as ourselves--but also Jesus' first great commandment: loving God with our whole mind and heart and soul and strength. We need as well the connection between these two. That connection appears chiefly when we sense ourselves to be acting with God, to be God's partners. Friendship con-sciously grows when friends do things chiefly because they are friends. The same is true in our relationship with God. We want to do things with God as a way of being friends of God. Love for God, of course, is not a once-and-for-all sort of affection. There may be periods of rapid and intense growth. Then come periods when we just maintain our relationship. The quiet periods prepare the way for a deeper relationship that we cannot force, but which we can hope for. Gradually this love more and more informs who we are. We begin, so to speak, to check in with God about everything we do. Most of us would criticize a husband who accepted a job in another city without first dis-cussing the move with his wife. But not all of us, when asked to do a new job, would quickly ask ourselves how this new task would affect our relationship with God. Deep lovers of God sponta-neously ask that question. Doubtless, we have to "work" at this relationship with God. We know that loves can be false,/and we know that we can deceive ourselves. Still, the idea of testing love is foreign to the experience of loving. We have no need of "tests" when we find ourselves wanting to spend time with God or still moved .by God's word spoken to us. Then, with the reality of our relationship assured, Those who love God find their minds returning to God whenever there is a lull in their day. L13-I -- March-April 1998 Vacek * Religious Life and the Eclipse of Love for God all we need examine regularly is its quality. We use our examen of consciousness to become more attentive to God's graciousness to us and to learn how to co.operate better in God's work. Love for God, like any great love, has a certain relativizing quality. We evaluate other things in the light of this great love. On the one hand, worldly goods become more valuable as God's crea-tures and as gifts we recognize as coming from God. On the other hand, these creatures no longer dominate our consciousness. Not only wealth, success, power, but also more personal things like the development of our talents, devotion to our friends, and even our own happiness take a subordinate place. In Ignatian language, we personally value them when they support our relationship with God; and we set them aside when they do not. Finally, anyone who has been in love with another human being knows that there is a quiet satisfaction whenever we make sacrifices for the one we love and a deep pleasure when we make extravagant gestures on behalf of our love. We spend all night in the hospital at the bedside of our beloved, and we want to do so. We sell our precious gold watch to buy a set of combs for our beloved's wonderful hair. Similarly, love for God leads all of us to make sacrifices such as fasting and to engage in extravagant ges-tures such as liturgy, and do all with joy. Kinds of Love Let me now describe three different forms of this love for God, and then I will try to relate them to religious life. I call them agape, eros, and pbilia. Normally we have these three all mixed together, but I want to name them because each at times has a separate claim on us. Agape, as I use the term, means to love something for its own sake. So, with an agapic love for God, we love God for God's own sake and are not concerned for our own benefit. There is an extremely provocative and stark question that illustrates this kind of love: If it would please God just a bit, would you be willing to suffer in hell forever? This question was put to those who wanted to become Calvinist divines. St. Francis de Sales put this question to himself. The question clarifies very quickly whether we love God for our sake or for God's sake. Agape is represented by the cross of Christ. That cross indi-cates that we may have to give up our lives in order to be faith- Review for Religious ful to God. An agapic love for God is essential to religious life. Our vows express a willingness to give up family, wealth, and free-dom as an expression of our agapic devotion to God. Needless to say, none of us ever achieves that complete devotion, but the vows indicate our willingness to do so. Second, eros. Those of us who resist the Calvinist question I just asked will be relieved to know that the Catholic Church con-demns the teaching that we must have only an agapic love for God. Rather, we may also have an eros relationship with God. Some of us will remember the act of contrition we once said when we went to confession. We prayed that we were heartily sorry for our sins because we dreaded the loss of heaven and the pains of hell, but most of all because they offended God. Our sorrow about offending God was an expression of agape. Our dread about los-ing God and going to hell was an expression of eros. Eros means loving someone rather much for our own sake. An eros love for God is a genuine love. It is a biblical love, and it is quite Catholic. We love God for the good we gain in being close to God. Since we can never be completely fulfilled by creatures, we will always be inclined to have this sort of love for God. Our religious vows say that we will not seek for completion in family, in wealth, or in independent control of our lives. Doubtless, we may in fact find more completion in our friendships than many married people do in their spouses; doubtless, almost all of us have access to more wealth than most of the world's population; and doubtless, each of us has considerable independence and sta-tus. But, if we are true to our religious commitment, we seek completion in none of these, but chiefly and finally in God. Thus an eros love for God is essential to religious life: we are people who point to an eschatological fulfillment in God. Third, we have a philia love when we love God for the sake of the covenant we share with God. Our Jewish ancestors formed covenants with God, and through baptism we Christians form a new covenant with God. We are God's people, and God is not just the God of creation but also our God. This covenant, when founded on love, can be imaged as a sort of friendship. Through this friendship with God, we share life with God. We are con-cerned about the things of God and God is concerned about our things, and both are concerned for the friendship itself. Because of this friendship we Christians do religious things like sing in church. The difference between ourselves and unbelievers is not ~/larch-April 1998 Vacek ¯ Reli~ous Life and the Ech'pse of Love for God only that we do such specifically religious activities, but also that we want to make all our activities be part of our relationship to God. Thus, we want God to rest with us at the seashore and to ladle soup through us at the local homeless shelter. A philia love for God is central in religious life. We want this friendship to be the first thing that comes to mind in the morn-ing and the last thing at night. Just as married persons want to call home when they are away at a convention, so we want to check in with God throughout the day: Religious life makes little sense without this friendship with God. Indeed, as I shall next suggest, religious life symbolizes this relatively unmediated friendship. Religious Life Could the church survive without religious life? Of course it could. Judaism covenanted with God without religious-life com-munities. So did the very early church, and so do many contem-porary Protestant churches. If all communities of religious were suppressed tomorrow, the church would go on. But in a church such as ours---a sacramental church with such diversity of gifts in its members---religious life in one form or another is almost inevitable. Indeed, a case could be made that religious life should someday be recognized, like marriage, as a sacrament because of what it adds to the church and world. What thin does it add? One answer might be that religious communities provide a place for a lot of kooky people, and that answer would not be too far wrong. The normal pattern for human beings is to marry, gain some security through property, and make significant decisions for themselves. When people are forbidden to marry, are deprived of property, or have their own important decisions made for them by others, we protest the violation of their basic human rights. We assert that these are basic goods needed for human fulfill-ment. Some people, however, although they are as psychologi-cally healthy as other people, have a peculiar passion to devote their lives to developing a relationship with God, a passion that relativizes their need to fulfill themselves through these basic human goods and makes it somewhat easy to set them aside. Such people may not be specially gifted at developing this relationship with God. Still, they are strongly attracted to try to do so through a life set apart to foster this devotion. They are like artists who just have to step out of the mainstream to pursue Review for Religious their passion. Further, they are attracted to other people who share this same passion. They are like the eggheads who gather at universities with others of similar intellectual bent because they feel at home with such heady people. Religious life, then, is a life shared by people who have a sometimes consuming passion for developing a relationship with God and who are willing to struc-ture their lives to ensure that this passion be fostered above all others. The church officially structures this form of life in order to publicly symbolize both to its members and to the world at large this desire for friendship with God. Obviously, few of us religious are dedicated exclusively to God. Indeed, it would be wrong to do so, since we should also be dedicated to the betterment of the world. Perhaps obviously, too, many married and single persons have developed a relationship to God that puts us to shame. But people do not ordinarily get mar-ried or stay single in order to pursue a passion for God. These two life patterns are not publicly structured to foster a passion for God, and such passion is not essential to their meaning. People do, however, enter religious life because of the pull of this very pas-sion. They join other people who, because of a similar passion, have left all to follow Christ. Without this love, their life pattern lacks its basic meaning. Accordingly, just as a married man fails if he does not love his wife, so too communities of religious women and men fail if they do not live explicitly and publicly--not just implicitly and consequentia!ly--from and for this primary relationship to God. Each pattern of life symbolizes different and essential Christian tasks. Marriage symbolizes Jesus' second great commandment, and religious life symbolizes the first. Both are necessary; and so, in the living of those respective vocations, the lines reverse. Married people must come to love God in and through their spouse, and persons in religious life must come to love their neigh-bor in and through God. Jesus was a man with a passion for God. Put a little more ele-gantly, Jesus was filled with God's Spirit. At the beginning of his public life, that Spirit led him out into a desert, away from peo-ple. That Spirit sometimes led him to leave his preaching and healing in order to be alone with God. That Spirit enabled him to go up to Jerusalem, thereby forgoing years.of ministry, in order to remain faithful to his Abba, even unto death on the cross. Ministry was not the center of his life, but only the consequence March-April 1998 Vacek ¯ Religious Life and the Eclipse of Love for God of living out of that center. The center of his life was his rela-tionship with his Abba. I said at the outset that religious life may be in danger of los-ing its soul. Perhaps now, at the end of my remarks, my inflam-matory language can be better understood and properly contextualized. Religious life, as I understand it, is directed essen-tially to an immediate love relationship with God. It is directed to the God who, to be sure, may be found and cherished in all things. But, more primordially, it is directed to the God who has a life and personhood that utterly transcend this world. Religious life points to this transcendent God by being a life that, without this rela-tionship to God, does not make sense. Indeed, as Karl Rahner argued, it would be immoral to choose this way of life without this relationship to God.1° The various works we do, for example, helping the poor or teaching children, in fact make a lot of sense quite apart from a relationship to God. These works may not be particularly attractive, but the sheer fact of human dignity makes them meaningful, even to atheists. Thus, even when we are engaged heart and soul in these works, our life must also offer something more. We must offer the crucially needed public wit-ness that this world is not all there is. Rather, belonging to the God who is beyond all creatures is the final meaning of life. We at times forget this important witness. Sometimes I put a question to men and women religious: Where is the kingdom of God to be found? In recent years they usually answer with the biblical text that the kingdom of God is within or in our midst (Lk 17:20-21). However, when the New Testament answers this ques-tion about the kingdom of God, it usually says that the kingdom of God is in some time and place other than this one.1~ In other words, it is chiefly .eschatological. Sometimes, too, I inquire about the meaning of the religious vows in our day. Contemporary men and women religious tend to praise the vows for giving us greater availability for this-worldly service. It is true that, for most of us most of the time, the vows do just this. But this view is incomplete for at least two reasons. First, there will be times when one or another vow will in fact prevent us from helping those who need love or material goods or our independent commitment. Second, other people without our vows often do greater works than we. Indeed, they sometimes do so because they have a spouse to help them or possessions to give away or the independence to change their commitments. Thus, Review for Religious our vows usually will help our ministry, but they do not always do so and, more importantly, that is not their primary meaning. Our vows have meaning on a different plane. Again, religious life has an eschatological quality. It is this quality that finally makes sense of the ascetic, other-worldly character of our religious vows. These vows point to the God who lives in unapproachable light, and these vows give witness to the Christian possibility of friend-ship with this incomprehensible God. I have suggested that since Vatican II there has occurred what I call an eclipse of love for God, an eclipse that has cast its shadow not only over the secular world, but over religious life as well. I have also urged that we step out of this shadow and live once again in the strong and direct sunlight of a friendship with God. Indeed, if we bask in the light and warmth of this Sun, not only may religious life attract new members, but it will have a soul that is fully alive and thus is the glory of God. Notes t Washington: Georgetown University Press, 1994. 2 U.S. Catholic 62, no. 10 (October 1997): 19. 3 Sandra Schneiders IHM, "Congregational Leadership and Spirituality in the Postmodern Era" (an address to the Leadership Conference of Women Religious, 23 August 1997), in Review For Religious 57, no. 1 (January-February 1998): 22. 4 Daniel Maguire, The Moral Core of Christianity (Minneapolis: Fortress, 1993), p. 221. s Schneiders, "Congregational Leadership," p. 21. 6 Miguel de Unamuno, The Tragic Sense of Life, trans. J.E. Crawford Flitch (New York: Dover, 1954), p. 193. 7 Paul Tillich, Shaking of the Foundations (New York: Scribner's, 1948), p. 162. 8 William James, Varieties of Religious Experience (New Hyde Park, N.Y.: University Books, 1963), pp. 272-300. 9 Moses Maimonides, "Yad, Teshubah" (X, I-3), in The Teachings of Maimonides, ed. Abraham Cohen (New York: KTAV Publishing House, 1968), pp. 113-114. t0 Karl Rahner SJ "Reflections on a Theology of Renunciation," Theological Investigations, vol. 3 (New York: Crossroad, 1982), pp. 47-57. it E.P. Sanders, The Historical Figure of Jesus (London: Penguin, 1993), p. 176. ~larcb-April 1998 SIDNEY CALLAHAN A Witness of Unique Witnessing Recently I was invited to speak to a conference of male and female religious. My charge was to reflect upon the unique identity of the religious vocation and comment upon the prospects of religious life in a complex, pluralistic society--in particular, will the current intellectual trends toward fragmented postmodo ernist thinking be a devastating challenge for religious vocations? This assignment was a new challenge for me since heretofore I as a laywoman had never focused much attention on the men and women presently pursuing a vocation of voluntary poverty, celibacy, and obedience to a rule. Most of my concerns in the church have heretofore been focused on larger issues of faith and authority as related to women, sexuality, family, and ethics. To fulfill my assignment I had to read furiously in the huge lit-erature devoted to postmodernist thought, and then I had to find out how other observers analyze what is going on within reli-gious orders in the waning of our millennium. After reflecting upon the troubling challenges, I also wanted to give the group my outsider's perspectives on the positive achievements of reli-gious life. First, it must be admitted that postmodernism, however dif-ficult it is to define, is a confusing and widespread intellectual movement of our time. And the least acquaintance with this trend, in whatever field it is encountered, can assure a person that, yes, Sidney Callahan .participated in the October 1997 symposium at Wernersville, Pennsylvania, on Religious Life's Unique Witness. Here she offers an expanded revision of her Commonweal article of 5 December 1997: "Nunsuch? Reviving Religious Communities." She may be addressed at Hudson House, Box 260; Ardsley-on-Hudson, New York 10503. Review for Religqous this wave of skepticism about knowledge or universal truths will make traditional faith and the religious vocation even more dif-ficult to pursue. In its strongest forms postmodernist thought asserts that no universal reality exists or can be known. Older modernist asser-tions in Western thought that rational and scientific methods can produce knowledge are thrown out as inadmissible. Worse still, there is nothing much to be explored besides the various "lan-guage games" that people learn to use in their own specific cultures. In postmod-ernist thought, it is language and culture that construct reality, and so biology and science are discounted. Human beings are trapped in their own time and culture, and so no meaningful universal truth claims can be trusted. Postmodernism pushes its adher-ents, who mostly populate elite academic literature departments, into a moral rela-tivism and suspicion of affirmations of truth, including, of course, religious truth. Unfortunately, the existence of a self, or human nature, is also believed to be con-structed by language and culture, so any and all self-identities must be tentative and temporary. True moral agency, or the pos-sibility of permanent commitments and promise making or promise keeping, disappears. While this modern reincarnation of radical skepticism may puncture claims of antireligious secular orthodoxies, it does believers little good. In the general darkness of uncertainty and ambiguity, there may be some room for silence and mystery, and there may be opportunities for hearing new voices from below, but the overall effect of the new worldview is still a negative one for all believers in a self-disclosing God of truth and love. Happily, the postmodernist movement is, I think, not going to last much longer, much less triumph among our academic intel-lectual elites. Skepticism eventually self-destructs, since it asserts that there can be little point in intellectual inquiry or argument. Recently many scientific and intellectual countermovements can be seen surging back toward a critical realism which affirms that a common human nature exists and that, yes, certain moral truths can be known with at least virtual certainty. Interestingly enough, The overall effect of the new worldview is still a negative one for all believers in a self-disclosing God of truth and love. ~/larcb-April 1998 Callahan ¯ A Witness of Unique Witnessing --!:40J some feminist philosophers have been quick to see that, if noth-ing is morally true beyond a culture's boundaries, then feminists can have no foundation for their efforts toward the liberation of women from oppression. But in the meantime a creeping cultural fog of doubt, skep-ticism, and moral relativism moves down into the popular cul-ture and makes dealing with modern young people difficult. Many teachers report that their students find themselves unable to affirm that even the Nazi genocide was really, truly, morally wrong. Tentativism, skeptical detachment, and seeing life as consisting of senseless fragments take over the popular mind. In such an intellectual climate, any faith, especially the faith needed for a religious vocation, faces a problem of commitment. As it is for the church at large, the end of the millennium is a rather unset-tled ¯ time for vowed religious. Why so? And what can be done about it? Here too there is no shortage of articles on why the numbers of new vocations to religious orders are declining and why so many vowed religious left their orders after the Second Vatican Council. Certainly some perspective on the present can be gained by looking at the changes in religious life over the cen-turies. I received an eye-opening view of the history of religious orders by reading Jo Ann Kay McNamara's Sisters in Arms: Catholic Nuns Through Two Millennia. Throughout the last two thousand years, the forms of reli-gious life in the church have constantly evolved--along with their being by turns accepted and persecuted by people outside and inside the church. As historical conditions altered and Christianity spread, religious life adapted to various circumstances and cul-tures. New orders were founded and still are being founded, and new ministries were, and are, constantly undertaken. It does not take much acumen to conclude that present developments, how-ever turbulent, may be one more transitional phase. Today the major challenge for vowed religious involves the assimilation of Vatican II's teachings and reforms. If now, for instance, religious life is no longer theologically exalted above other states of life in the church and, in particular, is no longer judged a more perfect way to holiness, a way superior to mar-riage, then why make the sacrifices involved? If, in addition, laypersons can fulfill all the ministries within the church and in the world that vowed religious used to perform, why join a religious community to serve God and neighbor? Review for Religious Some writers analyzing religious life today see what is hap-pening as a necessary purification: the vowed religious life is being purged of temptations to pride and comfort that its revered sta-res as "a vocation" once occasioned. Now there is no more mys-tique, and no more lifelong security complete with an assured slot in some fully staffed religious institution. The professional-ization of many jobs in hospitals, colleges, and social agencies has meant the need for secular credentials. Religious cannot auto-matically count on ministries that give them a sense of fulfillment or on having access to the economic resources needed to support their communities. Parishes love to have a generic "sister" toiling in their vineyard, but appear less willing to pay her a living wage. For theologian Sandra Schneiders, contemporary religious life is being stripped to its essential meaning. Without any of the old privileges, reli-gious must recognize once again the "naked God-quest in the center of their hearts," which makes an "exclusive and total demand upon them in consecrated celibacy, voluntary poverty, community, and corporate mission" (Schneiders, p. 518). Present declines in numbers or disturbances in morale may be a painful transforming process, similar to the suffering of a dark night of the soul; such a dying may be neces-sary for new life to emerge, perhaps in new forms. Yet fidelity to the God-quest must be maintained and can have its own benefi-cial effects for the church. Agreed. As a married layperson I can affirm the witness of the religious vocation for strengthening the rest of the faithful community in a confusing time. Yes, the life of holiness seems to be much the same whatever the path taken toward the goal; either laypersons or religious end up with a family resemblance to Christ. Yet lay and religious vocations are different. I view vowed religious vocations as a condensed, crystallized, intensely focused, institu-tionalized, corporate embodiment of every Christian's call to love God and one's neighbor wholeheartedly. The totality of the life commitment of a religious vocation and the personal sacrifices entailed give testimony to the fact that God's kingdom exists beyond time and space, beyond what we Parishes love to have a generic "sister" toiling in their vineyard, but appear less willing to pay her a living wage. March-April 1998 Callahan * A Witness of Unique VVitnessing can see and touch or recognize as commonsense strivings. Vowed religious directly imitate Christ's life of public ministry, an ascetic life undertaken for the sake of the whole church as a corporate communion. The Roman Catholic Church, in the words of Sebastian Moore, can be acknowledged as the only "world-wide and world-old institution dedicated to changing the world." Religious give their all to a ministry of worship and loving service to the world. Today, in our disordered complicated society, we need good corporate institutions to work toward justice and human flour-ishing. American individualists are rather blind to the importance of struggling for good institutions and social realities. Only orga-nized communities can use their collective synergy to fight against the structural oppressions and powers of "social sin." The the-ologian Walter Wink has interpreted St. Paul's references to fight-ing against "powers and principalities" as the struggle against those larger social structures and forces that unjustly oppress peo-ple. Christians must fight against these powers, against such social structures as unfair economic markets, or racial and sexual prej-udices, or exploitations of the poor, or entrenched ignorance, or rampant consumerism peddled by the all-encompassing media. Social systems harm innocent people and the earth's environment. Such structural entities have enormous power, and they usually operate beyond the control of even good individuals caught up within the system. Religious orders can use their corporate strength arising from their collective commitment to work for the conversion and transformation of the world. Vowed celibacy is crucial to the religious vocation. Erotic energy dedicated to loving God within the community and focused upon the corporate mission can be incredibly potent and fruit-ful. Celibacy does not repudiate sexuality, but rather affirms the values of friendship and the worth of embodied lives beyond sex-ual reproduction orreplication of one's genes. Religious orders do replicate themselves in their spiritual children, who join because they agree with the goals of the religious family. In genetic par-enting and family life, children do not always agree with their parents' commitments. Religious life attests to the good news that in the kingdom gender roles become subservient to personal identity since in Christ there is neither male nor female. This affirmation of per-sonhood, friendship, and work beyond gendered conventions has Review for Religious been particularly important for women's self-esteem and flour-ishing. The history of women's religious orders is replete with instances of women who went against their culture and were able to assume leadership roles that use their talents in original ways. Moreover, if sexual reproduction, sexual fulfillment, and mat-ing no longer are the only human ways to validate bodily exis-tence, then human beings who do not mate and reproduce--babies, the young, the old, the ill, the handicapped--are symbolically affirmed as valuable members of the human family. I see vowed celibacy as an incest tabu adopted in order to count everyone as one's family and kin. A no to one mate and sexual pair-bonding flees persons to love more inclusively. The risks undertaken and the permanent vows that religious make also help to strengthen the permanent vows of married persons. Marriage and family life are definitely schools of love, but to be true to family claims most persons are limited in what they can give to the larger church and civic community. There is only so much time, money, and energy available in one life. There are also limits to the suf-fering and sacrifices that a person can justifiably ask of a spouse or the dependent members of the family. To love is to suffer with others, and this happens in every state of life, but religious can be freer to suffer more. They can spend themselves more daringly for the coming of the kingdom in the larger community. The cor-porate support of their religious brothers and sisters can sustain them in enterprises beyond the capabilities of individuals or of most families. It is no accident that the majority of modern Christian martyrs have been vowed religious serving as mission-aries in dangerous territories. Voluntary poverty in the religious vocation also serves as a wit-ness against the greed and love of money ingrained in our materi-alistic consumer culture. Corporate religious groups can be more free to operate by the rule of just care: from each according to his or her gifts and to each according to individual need. Religious orders can struggle for justice more freely when all of their mem-bers are committed to the same ideals of love and charity--and are willing to pay the price to deploy their forces. Often Christians I see vowed celibacy as an incest tabu adopted in order to count everyone as one's family and kin. March-April 1998 Callaban ¯ A Witness of Unique Witnessing must voluntarily take on morally necessary suffering in order to heal, to do the works of mercy, or to end oppression. Religious who obey community authority for the sake of their vocation witness to the existence of the authority of God's truth as well as to the importance of persevering in an intentional com-munity. Ideals of authority are in ill repute, but are no less nec-essary to common endeavors for all that. Unfortunately, our culture worships individual liberty, autonomy, control, and lives of hyperprivacy. A permanent commitment to communal life beyond mate and family is a startling countercultural witness. Such staunch commitment to social cohesion also helps give civic society backbone, providing corporate groups that can medi-ate or stand between individuals and the state. The new label for the existence of enduring social ties of interdependency is "social capital." Who in a community can count on what ties and what sources of help when needed? A civil society and a civilization depend upon these invisible but powerful connections. Religious orders generate all kinds of social capital for the kingdom along with their dedication to God. The corporate wit-ness of an order with its customs, traditions, and rituals builds up energy and esprit to act effectively against obstacles. So, in the course of religious i'enewal today, we find religious orders reemphasizing their corporate identities, refocusing on their dis-tinct ministries, reinstating collective commitment rituals, and recognizing their need for common worship, common symbols, and a common life. The love and support of one's brothers and sis-ters make the religious vocation possible--and powerful. A group commitment strengthens individuals. Religious faith may be more risky today for everyone. I do not think that the risk arises from conflicts between belief and natural science as was true in the 19th century. But social and psychological disci-plines, and postmodern intellectual currents, can be challenging by making persons doubt their own religious experiences. Collective experiences of worship ~and community experiences of work and love can ground religious experiences as well as give witness to the world. To use a phrase stolen from Paul Ricoeur, I would say that what religious life can produce today is "the intelligibility of hope" for the church. New creative forms may be evolving, but they will come about not by legislated commands from higher church hierarchies, but from faithful listening to the Holy Spirit. God Review for Religious is a God of surprises, so we cannot know how the next millennium will play itself out. But I am quite sure that the church will con-tinue to be blessed with the survival and revival of religious voca-tions, thanks be to God. Selected Sources Albert Borgmann. Crossing the Postmodern Divide. Chicago: University of Chicago Press, 1992. Joseph J. Feeney sJ. "Can a Worldview Be Healed? Students and Postmodernism." America 177, no. 15 (15 November 1997): 12-16. Jo Ann Kay McNamara. Sisters in Arms: Catholic Nuns through Two Millennia. Cambridge: Harvard University Press, 1996. Thomas Guarino. "Postmodernity and Five Fundamental Theological Issues." Theological Studies 57, no. 4 (December 1996): 654-689. Sandra M. Schneiders IHM. "Contemporary Religious Life: Death or Transformation?" Crosscurrents (Winter 1996-1997): 510-535. Personal Interpretation In sleep-warped nights of dreams and hauntings, L to satisfy my pride, my lust, my greed, had made a god in image of my need. Light dawned, but false, beneath a man-made sky. Then I felt more: some Thing, some One - Benign; not There, but Here - Beside. I came to part unpracticed lips and dry unyielding heart: I brought myself to pray, to ask a sign. Enough to shake my disbelief, there then occurred events beyond all chance that still offend my rationality, my will. Reluctant, though, I start to doubt again. That sign, so clear, at mercy of my wit: how will I choose to now interpret it? Stephen Eric Smyth FMS March-April 1998 DORIS GOTTEMOELLER Religious Life: Where Does It Fit in Today's Church? l/lA " t I say in this article is as much about the church as it ¥ ¥ is about religious life. Stated more fully, my question is: What is the place, the distinctive identity and function, of religious life in the church today? What is unique about this vocation in our post-Vatican II church? What witness and service do religious offer that other members of the church do not offer? Or, more colloquially, what is the point of being a religious sister or brother today?~ To throw some light here is also to illuminate the nature of the church itself in our post-Vatican II understanding. We can approach our question in three parts, dealing with (1) the origin of the question, (2) the significance of the question, and (3) some suggestions for a response. Origin of the Question First of all, where does this question come from? A few dozen years ago, before the Second Vatican Council, the status and role of religious were well known. Their status was characterized as a way of perfection, and their role was to devote themselves to min-istries such as prayer (in contemplative orders, more or less full-time) and teaching, nursing, and caring for orphans and the elderly. Their state of life contrasted with two other available options, the lay and clerical states. Doris Gottemoeller RSM, president of the Sisters of Mercy of the Americas, last appeared in our journal in January-February 1996. Her address is 8300 Colesville Road #300; Silver Spring, Maryland 20910. Review for Religious An implicit hierarchy seen in these states had the laity at the bottom and the clergy at the top. It was better to be a religious than to be a layperson, and even better to be a priest. (So if a lit-tle boy confided to his teacher that he was interested in becom-ing a brother, she was apt to say, "Why don't you go all the way and become a priest?") What has changed, so that the question of meaning and purpose has become so urgent? First, the council, in its Dogmatic Constitution on the Church, Lumen gentium, "flattened out" this hierarchy of states by affirming the fundamental equality of all Christians, rooted in baptism. "All the faithful of Christ of whatever rank or status are called to the fullness of the Christian life and to the perfection of charity," and "all of Christ's followers [are] invited and bound to pursue holiness and the perfect fulfillment of their proper state.''2 Only later did many begin to ask a bothersome question: If it is not better, that is, more perfect, to be a religious than a layper-son, why make the sacrifice inherent in a lifetime commitment to the vows? The council also triggered a proliferation of ministries, as the faithful were called in a new way to be responsible for the mission of the church. The closing exhortation of the Decree on the Apostolate of the Laity, Apostolicam actuositatem, calls on all the laity to be coworkers with Christ in the various forms and meth-ods of the church's one apostolate. Formerly, the apostolate of the laity was described as a participation in the apostolate of the hierarchy; now the laity were called to the apostolate in their own name, in union with the whole church. The gradual adoption of the word ministry, often used in the plural, spoke to a new sense of a myriad of liturgical, catechetical, and pastoral works in which church members were called to engage, whether on an occasional, part-time, or full-time basis. Amidst this plurality of ministries, the restoration of the lay diaconate introduced a group of persons whose role is still not clearly differentiated from other roles. A recent national study of the permanent diaconate reports: "In their written-in comments more than a few deacons complained that they are too often thought to be either 'incomplete priests' or 'more advanced laity.'''3 Many deacons wonder whether ordination is necessary for what they do, and the majority of lay leaders surveyed indi-cated they do not think that ordination is necessary for the min-istries performed by deacons in their parishes. We could also ~larch-ApH11998 Gottemoeller * Religious Life: Where Does It Fit? point out that the typical deacon's education and spiritual and pi'ofessional preparation for ministry are less than that of the reli-gious with whom he serves on the same parish staff--and yet he is empowered to preach, to serve at the altar during liturgy, and to a~dminister some sacraments. Of all these ministries, it is difficult to identify religious with any specific one. Teachers in parochial schools and in Christian-doctrine (CCD) programs, nurses in hospitals, workers in child-care, eldercare, and special care institutions of all kinds are overwhelmingly lay people. Some religious continue to minister in these settirigs, but others are in a wide variety of other venues: prisons, homeless shelters, social-welfare agencies, housing pro-jects, parishes, dioceses, retreat centers, justice offices, congre-gational headquarters, and so forth. Not all of these settings are affiliated with the individual's congregation or, indeed, with the Catholic Church. The causes of this ministerial diffusion are complex and not all within the control of religious congregations. Among other factors in play is the law of supply and demand. Religious are not needed in some ministries for which others are very well qualified. Religious cannot afford to offer their services gratis, and their seniority makes them too expensive to hire. Institutions that were once the employer of last resort for religious have closed or cannot employ persons without specific creden-tials. The government has assumed greater responsibility for some works for which religious were once responsible. Professional credentialing has put some ministries beyond the reach of some religious. And so forth. There is no end of opportunities for vol-unteers in the typical parish or institution, but volunteer (that is, nonremunerated) serviICe is not really a viable option for many of a congregation's members. One of the common venues for ministry is the parish (not the parish school, but the parish itself), a fact that contributes to the phenomenon known as the parochialization of religious life. As qualified lay teachers became available in years past, they began to replace sisters in the classroom. At the same time, parishes looked to sisters to fill roles for which they were deemed uniquely qualified, especially the religious education of children and adults and a variety of other pastoral services such as outreach to the elderly and homebound, music ministry, and liturgy preparation. Then, as the number of the clergy declined and the number of Review for Religious parishes with a single priest grew, pastors looked to sisters to move into the new roles of pastoral associate and even pastoral administrator (in priestless parishes). An unforeseen effect of this parochial assimilation is that the typical parish has little or no sense of the distinctive charism of each religious congregation, no sense of the congregational mission or spirituality that sup-ports "their" sister. If this development moves to its logical conclusion, women religious might come to be regarded as generic church workers, inter-changeable parish functionaries. Such parochial assimilation also blurs the dis-tinction between clerical and religious identity. Of course, everyone knows that pi'iests can celebrate Mass and religious cannot. But the popular confu-sion about the two vocations is indicated by ques-tions such as the following which I get from tlffie to time: If the pope allows priests to marry, do you think sisters will get married too? Such a questioner has no idea of the distinction between the vocation of a diocesan priest and that of a religious, and no idea that religious life is a way of life in which celibacy is an integral component. Many people assume that we religious observe celibacy as a sort of price for working in the church rather than as the heart of our religious commitment. By way of an aside, we could note that th~ question of priesdy identity and mission in today's church would be a parallel area of investigation. Since the theologies of both the priesthood and religious life are rooted in ecclesiology, there is a relationship between the concepts of both of them. One recent study identi-fied four historically significant theologies of the. priesthood and their corresponding theologies of religious life.4 These theolo-gies differ from one another in their vision of spiritual ideals, of appropriate relationship to a local church, 6f mission focus, and so forth. Clerical religious institutes represent a further permu-tation of the issues. To summarize this first part, we can say that the question of the contemporary meaning and significance of religious life arises on the theoretical side because of the emphasis of Vatican II on the role of the laity in light of the universal call to'holiness, and on the practical side because of the changing ministerial roles of reli- Professional credentialing has put some ministries beyond the reach of some religious. March-April 1998 Gottemoeller ¯ Religious Life: Where Does It Fit? | gious (including their insertion into parochial roles). Finally, the diminishing number of religious reduces their visibility and makes it even more difficult to discover who they are and what they are about. From a congregational perspective, this diminishment makes it more imperative than ever for religious to assert their dis-tinctive identity and to focus their energy and resources in a clear direction--which leads to the issue of significance. Significance of the Question What difference does it make if there is no clear or commonly held answer to what the meaning and purpose of religious life today is. The most obvious answer is that it makes it very difficult, even impossible, to invite, young men and women to consider reli-gious life as a personal option. The Religious Life Futures Project highlighted the problem in its Executive Summary: "The most compelling result of the study indicates that a significant per-centage of religious no longer understand their role and function in the church. This lack of clarity can result in lowered self-con-fidence, a sense of futility, greater propensity to leave religious life, and significant anxiety. The younger religious experience the least clarity, and, among these, women religious experience less clarity than their male counterparts . For both women and men religious, Vatican II substantially reinforced the role of laity in the church, but did not clarify for religious the unique contri-bution of their vocation.''s Other contemporary writers have highlighted the same prob-lem. Sociologist Patricia Wittberg SC speaks of the collapse of the old ideological framework for religious life after the council. By means of a review and analysis of the articles which appeared in Review for Religious over a thirty-year period, she demon-strates how the old definition of religious life as a state of per-fection or privileged way to holiness was discarded and the traditional understanding of the vows and community life eroded or replaced. At the same time a new, internally consistent alter-native definition was proposed by theologians and writers, namely, religious life as prophetic witness. She suggests, however, that structural changes in the daily lifestyle of religious prevented the new definition from being established on a corporate basis. "Nor was the new ideology upheld with the same unanimity as the old had been, for religious communities had deprived themselves of Review for Religious some of the very communal commitment mechanisms that might have reinforced their new beliefs.''6 In other words, we had so reshaped our understandings of obedience, of community, of min-istry, and so forth as to make it impossible to hold one another to any accountability for common practices. Wittberg adds, "Individual religious were defined as those who live their bap-tismal call in the vowed life--but these vows were either inade-quately defined or else defined in such a way as to apply indiscriminately to all Christians. 'The dominant language of reli-gious life . . . shifted from theological constructs to social and psychological paradigms' that were inadequate to explain what was distinct or desirable about the lifestyle.''7 This is quite a sig-nificant observation from a sociologist! As evidence of our lack of a clear sense of our corporate mean-ing and purpose, Wittberg cites some examples of self-defeating patterns of operation: 1. Statements of mission or charism that are vague and gen-eral enough to include all the various interests in a con-gregation. 2. Difficulty in making choices, particularly in the area of long-term planning, because there is no deeply shared vision on which to base these choices. 3. An emphasis on the personal growth and development of the members, as well as a tendency to interpret commu-nity in terms of the needs of the members, work as an indi-vidual project, and spirituality as a private concern. 4. The near impossibility of sustaining corporate commit-ments, s I doubt that there are many religious today who do not recog-nize at least some of this analysis as touching on their own expe-rience. In terms of ministry, the lack of a simple and single answer to the question of what religious do is a cause of confusion and crit-icism among some of the laity. To give one example: the March 1997 issue of Religious Life, a newsletter or journal published by the Institute on Religious Life in Chicago, carried an article tided "Nuns and the Common Good," by Anne Stewart Connell. In it she excoriates "sisters who maintain they are still 'sisters' yet have leaped over convent walls and taken 'administrative' jobs in the church in preference to teaching children" as perpetuating a "gross injustice" in the church. In her words, these sisters are "corrupt-ing" the "bona fide religious who have nowhere to turn but to March-Apt41 1998 Gottemoeller * Religious Life: Where Does It Fit? collude in the corruption simply to survive.''9 It is easy to be dis-mayed by the invective here, but a deeper concern is that the writer has the misconception that some or most religious con-gregations were founded to do a single work, namely, teaching, and that their members have willfully and selfishly betrayed their commitment in order to pursue other occupations. Below the issues of vocational recruitment, congregational morale, and public perception lies the deeper issue of theological coherence. VChere does religious life fit in the theology of our post-Vatican II church? The postsynodal apostolic exhortation Vita consecrata describes consecrated life as a gift to the whole church: Its universal presence and the evangelical nature of its wit-ness are clear evidence--if any were needed--that the con-secrated life is not something isolated and marginal, but a reality which affects the whole church. The bishops at the synod frequently reaffirmed [that] "this is something which concerns us all." In effect, the consecrated life is at the very heart of the church as a decisive element for her mission, since it "manifests the inner nature of the Christian call-ing" and the striving of the whole church as bride towards union with her one Soouse.tAt the Synod it was stated on several occasions tha't the e'~nsecrat'ed life has not only proved a help and support for the church in the past, but is also a precious and necessary gift for the present and future of the people of God, since it is an intimate part of her life, her holiness, and her mission)° Consecrated life, then, is an intimate part of the church's life and a decisive element of her mission. This precious gift is said to be a reality which affects the whole church. How are these affir-mations consonant with our post-Vatican II understanding of the church as a communio, an organic unity of all the faithful, consti-tuted in baptism, nourished by'the sacramental life and authentic teachings, and focused on the one mission? This question of eccle-siology can be the bridge to our third section, in which we focus on the identity and mission of religious life today. Some Suggestions for a Response I would like to attempt to answer our question of meaning and purpose by offering three assertions: (1) Religious life is a permanent state of life ,in the church; (2) religious life has an objective excellence, even a certain superiority, with regard to Review for Religious other states of life; and (3) there is no one ministry for which religious are uniquely qualified, but each congregation should offer a specific witness by its corporate lifestyle and mission. Religious life is a permanent state of life in the church. The impli-cations of this statement are that it is clearly distinguishable from other states of life in the church and that it is rec-ognized as such by the church in an official way. "State of life" is probably a term of art rather than a categorical definition, but I think we would all agree that it suggests a deliberate orientation of one's life, encompassing fundamental and stable choices around the use of one's sexuality, material possessions, personal freedom, relationships, talents, and future options. The choices made by persons in the religious state of life with respect to these dimensions of life are customarily designated celibacy, poverty, obedience, community, ministry, and permanence. The choides have an inner con-gruence, so that each influences how the others are expressed and experienced. Taken together, these choices are more than enough to distinguish a person in the religious state from one in the lay state. This assertion that religious life is a permanent state of life in the church might seem too obvious to need saying, but I feel it needs emphasis in light of the charge sometimes made that reli-gious have become indistinguishable from the laity. The real issue here is the visibility of the way of life, with its interdependent and distinguishing characteristics. If all an onlooker sees is a single woman living alone and going out to a job each day, the evan-gelical witness is compromised and its meaning eroded. Poverty, obedience, community, ministry--these make real-life demands and effectively shape a life that is distinctively different from the general Christian vocation. The church's recognition of this state of life draws on a dis-tinction between the church's structure and its life. According to the first, there are only two states of life, clerical and lay. According to the latter, there are three states: clerical, religious, and lay. The operative quotations from Vatican II's Lumen gentium are: "From the point of view of the divine and hierarchical struc-ture of the church, the religious state of life is not an intermedi-ate one between the clerical and lay states. Rather, the faithful of Where does religious life fit in the theology of our post-Vatican II church? March-April 1998 Gottemoeller ¯ Reli~ous Life: Where Does It Fit? Christ are called by God from both these latter states of life so that they may enjoy this particular gift in the life of the church. ¯ ." (§43) and "although the religious state., does not belong to the hierarchical structure of the church, nevertheless it belongs inseparably to her life and holiness" (§44). At the same time, the document (§31) says that "the term laity is here understood to mean all the faithful except those in holy orders and those in a religious state sanctioned by the church." In other words, the division of church members into three states, the religious, the clerical, and the lay, is a division based on the life and holiness of the church, not on its structure. Vita consecrata describes these three vocations as paradigmatic choices, "inasmuch as all particular vocations., are in one way or another derived from them or lead back to them, in accordance with the richness of God's gift.''~1 The diversity represented by these three fundamental options corresponds perfectly with the idea of the church as communio in which the Spirit provides for a variety of vocations, charisms, and ministries. A communion eccle-siology accents ordered relationships and differentiation of roles within the fundamental equality that stems from a common bap-tism. Diversity is also present within the religious state, not just among the three fundamental states of life. For example, conse-crated life is realized in religious and in secular institutes and in societies of apostolic life. Religious institutes may be clerical, non-clerical, or mixed; monastic, mendicant, evangelical, or apostolic; contemplative or active; ancient or modern. New institutes arise and old ones pass away. Whatever the canonical form or historical sit-uation, commitment to the evangelical counsels according to a rule approved by the church is the essential characteristic of this state of life. Given the countercultural nature of the commitment required by the counsel~, religious life will always be the choice of the few rather than of the many. However, it is an enduring way of life which seems to flourish in one epoch or cultural milieu and diminish in another, only to revive again with new vigor. Religious life has an objective excellence, even a certain superiority, with regard to other states of life. This second assertion about the identity and mission of religious life is prompted in part by a phrase which occurs in three places in Vita consecrata, namely, that consecrated life has an "objective superiority" in the church.12 When the apostolic exhortation was first published, commentators (including myself) reacted immediately to the phrase, noting that Review for Religious it seems to contradict the affirmation of Vatican II that all the faithful of Christ are called to the perfection of charity and to the perfect fulfillment of their proper state. Commentators pointed out that the word "superiority" was a translation of the Latin praestantia, which the French and Italian texts translated as "excellence" (and it, is likely that the document was first written in Italian).'3 In other words, we concluded that what the pope was really saying is that consecrated life has an objective excel-lence. We felt comfortable with this because to affirm one voca-tion or state of life as excellent does not imply that another choice is not equally excellent. On further reflection, however, I am willing to suggest that, whatever the pope did or did not intend, the word "superiority" also has a certain legitimacy. Appealing again to a communion ecclesiology, I find a differentiation of roles and a hierarchy of functions to be consonant with an organic model of the church. In the words of 1 Corinthians 12, "As a body is one though it has many parts, and all the parts of the body, though many, are one body, so also Christ," and, further, "If the whole body were an eye, where would the hearing be? If the whole body were an ear, where would the sense of smell be?" Applying all this to the church, St. Paul asserts: "Some people God has designated in the church to be, first, apostles; second, prophets; third, teachers; then, [doers of] mighty deeds; then, gifts of healing, assistance, administration, and varieties of tongues." Finally, as if to under-score the implicit hierarchy in this list, he says, "Strive eagerly for the greatest spiritual gifts." The most obvious application of this principle of differenti-ation is with respect to ordained persons and their specific pub-lic responsibilities within the church. But I would suggest that the principle might also apply to the domain of the life of the church,x4 In the home at Bethany, Jesus says to Martha, "Mary has chosen the better part" (Lk 10:42). Can there be a good and a better part, objectively speaking, within the life of the Christian community? If the answer is yes, and if consecrated life can claim to be the better part, than what, specifically, makes it better? Vita con-secrata attempts to answer this question in paragraphs 29-34 deal-ing with consecrated life in and for the church. The crux of the answer is that persons in consecrated life commit themselves to a "fuller, more explicit and authentic confoi'mity to him [Jesus] t~larch-~lpri1199g Gottemoeller ¯ Religious Life: Where Does It Fit? through the profession of the evangelical counsels" (§30). This commitment is "a special and fruitful deepening of the consecra-tion received in baptism" (§30). This further consecration differs from baptismal consecration, of which it is not a necessary con-sequence. 15 All the baptized are called to holiness and the virtues which contribute to holiness, such as chastity, obedience to God and to the church, and a reasonable detachment from material possessions. But baptism does not include the call to celibacy or virginity, obedience to a superior, or the renunciation of posses-sions, in the form proper to the evangelical counsels. In addition to conforming their lives in an explicit way to the pattern of Jesus' life, those who profess the evangelical counsels also proclaim and in a certain way anticipate the future age when the fullness of the kingdom of heaven, already present in its first fruits and in mystery, will be achieved and when the children of the resurrection will take neither wife nor husband, but will be like the angels of God (VC §32). Thus, consecrated chastity or celibacy is the preeminent expression of, and "door to," the whole conse-crated life. In summary, then, the superiority of the consecrated life is twofold: in its conformity to the life of Jesus and in its being a sign of the life to come, both of which are specifically and uniquely realized in this way of life. Within the church and on behalf of the whole church, consecrated life is a kind of sacrament of presence. Again, in the words of Vita consecrata, "The consecrated life, by its very existence in the church, seeks to serve the consecration of the lives of all the faithful, clergy and laity alike" (§33). The ministry of witness is mutual: "consecrated persons themselves are helped by the witness of the other vocations to live fully and completely their union with the mystery of Christ and the church in its many different dimensions." Of course, we need to emphasize that the excellence or supe-riority of consecrated life adheres in the state of life itself and can-not be automatically attributed to any person choosing this life option. Individual men and women in consecrated life may be gen-erous or selfish, great-spirited or petty, devout or apathetic, bold or indifferent in their service of God and God's people. At times they may waver in their commitment or fail in their obligations. When they do, they acknowledge their failures, seek God's pardon, and persevere. The ideal is still in place, even though human weakness prevents them from realizing it as generously as they would want. Review for Religious As a state of life, consecrated life offers--to men and women who have been captured by so intense a love for God that every dimen-sion of their lives is affected--a more excellent way to express that love~within the context of church. Up until now we have dealt with the identity of religious life. Let me now turn to the question of mission. Other than wit-nessing by our presence, can we concretize what it is that reli-gious do (or should do)? In my view the answer is that there is no one ministry for which religious are uniquely qualified, but each congregation should offer a specific witness by its corporate lifestyle and The excellence mission. The apostolic exhortation Vita con-secrata deals beautifully with the inte-gration of consecration and mission: "By the action of the Holy Spirit who is at the origin of every vocation and charism, consecrated life itself is a mis-sion, as was the whole of Jesus' life" (§72). It follows that, if the life itself is a mission, it must be visible. The evan-gelical counsels and the ideals of love for God, passionate concern for the poor and needy, and commitment to community life need to be translated into specific behaviors that people can see and understand. These behaviors .also help introduce a new member into the meaning of the life and reinforce a sense of belonging among all members. Without such corporate behaviors, there is no visibility; with-out visibility, there is no witness. We could discuss at length what such corporate behaviors (or commitment mechanisms, as th~ sociologists call them) might be, but the principle is clear. In the process of renewal, we discarded a whole set of behaviors that were anachronistic or even harmful to psychological health, but we have not yet adopted new behav-iors appropriate for today's culture and ministerial needs. One of the factors that keep us from identifying or adopting such cor-porate behaviors is our respect for diversity. This value is affirmed in Hta consecrata and is a necessary outcome of the renewal pro-cess enjoined by the Second Vatican Council. If religious institutes successfully "return to the inspiration of their founders" and or superiority of consecrated life adheres in the state of life itself and cannot be automatically attributed to any person choosing this life option. March-April 1998 "adapt to the needs of their contemporary circumstances/min-istries," they are inevitably going to look different. What the council did not anticipate, however, is that diversity grew within each congregation. To some extent this development was a healthy outcome of greater appreciation of individual personalities, psy-chological needs, spiritual gifts, and so forth. However, unques-tioned diversity (that is, diversity of lifestyle, of theology, of spirituality) within a congregation can erode corporate identity and the possibility of corporate witness. It seems clear that viable religious life of the future will manifest less diversity within each congregation and greater diversity among congregations. Another factor that keeps us from adopting common prac-tices and behaviors is a fear of restorationism, a concern that someone will try to reverse the passage of history and return us to the practices we discarded years ago. We can see, if we reflect on the learnings of these intervening years, that such a reversal is not even remotely possible. Our failure, however, is that for the most part we have not identified and reflected on the learnings of these years of renewal. We have not asked ourselves how our cur-rent practices express our love for Jesus Christ and our commit-ment to the church in a credible way,.how they support and enhance our mission, how they promote greater passion for the gospel and for the service of the poor and needy. Our lack of crit-ical reflection on our present reality leaves the task of evaluation to those outside our midst who are often ill-informed and intem-perate in their judgments. Commitment to a corporate mission is an element that needs to be explicitated for each congregation, institute, or society. The articulation needs to be clear and focused if it is to effectively guide the choices of members about their ministries and con-tribute to the public perception of a congregation. On the other hand, the statement of mission usually cannot be reduced to a single ministry unless the congregation is very small or is con-centrated in a small locale. A congregational mission does not exist in isolation; it is an explicitation of some dimension of the church's mission. Therefore it presupposes an understanding of, and commitment to, ecclesial mission. This is an area of challenge for everyone in the church today, including religious. We need to recall that, at its deepest level, the church's mission is about restoring the relationship between God and human persons. It is expressed through good Review for Religious works such as education, social service, healthcare, and public advocacy, but, fundamentally, these are "missionary" only if they have an explicitly religious purpose and meaning. As more and more religious minister in secular or ecumenical and thus non-congregationally sponsored works, it becomes more important than ever to validate the religious dimension of their work. In our first-world milieu, there is probably no social prob-lem or societal need of such aching intensity that only religious with their full-time, lifelong, religious commitment can attend to it. Rather, there is a host of problems or needs---homelessness, ignorance, ill health, violence, social unrest, and so forth--which make legitimate claims on people of the gospel, whatever their state of life. Moreover, these problems exist within a culture tainted by materialism, consumerism, transitoriness, promiscu-ity, loneliness, xenophobia, alienation, and on and on. What reli-gious can do, must do, is offer another way to live within this culture in a personally transformed and transforming way. To that end, our choice of a specific ministry is secondary. What counts is that our ministry flow from and enrich the whole of our con-secrated life. To return to the question with which we began: Where does religious life fit in today's church? I would answer that it is an enduring way of life in which men and women intensify their commitment to Jesus Christ through the evangelical counsels, lived according to a rule. Their rules specify the particulars of their commitment in such a way that its integrity is safeguarded and public witness is enhanced. The mission of each congregation is a participation in the mission of the church, specified in a way that meets contemporary needs and focuses the corporate energies and witness of the congregation. Is this the answer one can give an inquirer, a potential new member, perhaps one's niece or nephew? The answer might seem theoretical or academic. A better answer might be that religious life is an affair of the heart. It offers, within the church, a dynamic yet tested way to follow Jesus Christ more closely and to serve him more generously, and to do this with the support of others who share this same passion. Notes *The Apostolic Exhortation on Consecrated Life, Vita consecrata (§I04), asks this very question: "What is the point of the consecrated life?" March-April 1998 Gottemoeller * Religious Life: Where Doe~ It Fit? 2 Lumen gentium, §§40 and 42. See, too, all of chap. 5, "The Call of the Whole Church to Holiness." 3"NCCB National Study of the Diaconate," Origins 25, no. 30 (1996): 501. Survey respondents included deacons, their wives, their priest super-visors, and parish lay leaders. 4 David N. Power OMI, "Theologies of Religious Life and Priesthood," in A Concert of Charisms: Ordained Ministry in Religious Life, ed. Paul K. Hennessy CFC (New York: Paulist Press, 1997), pp. 80-81. s David J. Nygren CM and Miriam D. Ukeritis CSJ, The Future of Religious Orders in the United States (Westport, Conn.: Praeger, 1993), "Affiliative Decline and Role Clarity," pp. 248-249. Or see "The Religious Life Futures Project: Executive Summary," Review for Religious 52, no. 1 (January-February 1993): 6-55, at Conclusion 5, pp. 47-48; or see "The Future of Religious Orders in the United States," Origins 22, no. 15 (24 September 1992): 258-272, at Part IV, no. 5. 6 Patricia Wittberg SC, The Rise and Fall of Catholic Religious Orders: A Social Movement Perspective (Albany: State University of New York Press, 1994), p. 251. 7 Wittberg, Rise, p. 256. In the latter quotation Wittberg is citing Nygren and Ukeritis, "Future," Origins 22, no. 15, p. 268; or see "Religious Life Futures Project," Review for Religious 52, no. 1, p. 37. 8Wittberg, Rise, p. 256, credits these points to Mary Jo Leddy, Reweaving Religious Life, p. 73. 9 Religious Life 21, no. 3, pp. 4-5. ~o Vita consecrata, §3 (emphasis in the original). II ~/~ta consecrata, §31. 12 Vita consecrata, §§18, 32, and 105. ~3 See editor's note in Religious Life Review (July 1996), p. 25 I. 14The Final Report from the 1985 extraordinary session of the Synod of Bishops, dealing with the implementation and interpretation of Vatican II, says: "The ecclesiology of communion cannot be reduced to purely organizational questions or to problems which si.mply relate to powers." Se~ Origins 15, no. 27 (19 December 1985), p. 448. 15 The following paragraph of Vita consecrata (§31) speaks of"a new and special consecration which, without being sacramental, commits [reli-gious] to making their own--in chastity, poverty, and obedience--the way of life practiced personally by Jesus and proposed by him to his dis-ciples." 1:60 Review for Religious STEPHEN DE LA ROSA Creative Fidelity: Renewal in the Spirit of St. John of God Spirituality is a way of living: life as relationship with God, neighbor, and self. The beliefs, practices, and moral norms of many various spiritualities guide people's inte-rior life. The demands of daily living and the challenges of our time call upon people's various spiritualities for a response. As Brothers of St. John of God, we respond to the needs of the sick, abandoned, poor, and dying,. This response demands an interior disposition of patience, kindness, understanding, fortitude, and physical energy. Often our responses are made in the midst of adversity from limited material and financial resources. A recent book says, "Spirituality is understood to include not merely the techniques of prayer but, more broadly, a conscious relationship with God, in Jesus Christ, through the indwelling of the Spirit." St. John of God never lost faith, hope, and love. In the midst of great suffering, he always responded to those in need. Since such responses are not easy, every generation of Hospitaller Brothers of St. John of God is confronted with a spiritual attitude called hardness of heart. It begins with feelings of staleness or stagnation. The soul feels lifeless. The spirit becomes deadened. To move away from apathy and feel our actions rean-imated, what we need is an interior disposition of wonder Stephen de la Rosa OH was provincial for nine years and is now formation director of his province. His address is Hospitaller Brothers of St. John of God; 2035 West Adams Boulevard; Los Angeles, California 90018. spiritua renewal March-April 1998 De La Rosa * Creative Fidelity and awe, a renewal process that leads to a rebirth. This move-ment can be called "creative fidelity," a continuing response under the impulse of the Holy Spirit to the challenges of present moments as they come along. Fidelity of this kind is based on a certain relationship that is felt to be inalterable, an assurance of something that cannot be fleeting. When we say "creative fidelity" in the context of the spirituality of the Brothers of St. John of God, there arises a specific image: because of his interior life, St. John of God, who lived more than four hundred years ago, was able to be endlessly resourceful. St. John of God had many sides to his personality. Leaving home at an early age, he soon joined the army and soon ran into many difficulties. Going to Africa in search of more meaningful experience, he labored for people who were in dire need. He struggled with his own sinfulness and encountered mental ill-ness. Yet he went forward for the sake of the sick and forsaken and experienced his conversion in serving thousands of the sick in Granada. In short, John's life was not an easy one. But it is in this simple yet profound life that we discover the elements of the "creative fidelity" to which his disciples, sharers of his spiritual-ity, are called. St. John of God showed by example how to live in creative fidelity to the Spirit of God. The root of his creative fidelity is summed up in his constant proclamation "I trust solely in Jesus Christ."2 This trust in God was basic to his interior disposition. It is what enabled him to take on the inevitable difficulties of liv-ing in a world of p~in and suffering. Hospitality as a spirituality is a way of being and acting in the midst of suffering. It is a love that leads to caring for, and a caring that leads to love of, those who suffer. St. John of God could see the image of God in the suffering of those he called his brothers and sisters. Such an ability is a form of authentic human development. In his lifetime John of God motivated peo-ple to act hospitably in the midst of difficulties, and today he does so too. He remarks in a letters to a friend, "Remember our Lord Jesus Christ and how he returned good for the evil they did to him.''3 Connected with the notion of creative fidelity are the signs of the times and the challenges arising from them. Creative fidelity, in the spirituality of St. John of God, is the working out of the implications of our beliefs, adapting to the reality we live in, so Review for Religious that our human spirit can "act justly, love tenderly, and walk humbly with our God" (Mi 6:8-9). ,. John of God is not simply a poetic figure who stands outside the mainstream of his time. He felt the pain and abandonment of the sick and suffering and was enormously sensitive to what the public agencies of the time were not doing for others. His mes-sage, "Do good to yourself by doing good for others,''4 was an amazing message calling for contemplation, conversion, and com-passion and for commitment to alleviating people's suffering. It is this process, a cycle of renewal, which I call cre-ative fidelity to the spirit of St. John of God. Responding to the needs of our times requires a soulful response, requires that we Brothers be contemplative. Contemplative prayer involves seeing and being aware of the truth in a universal manner. It .means being aware of our surroundings. It is about movement and action or the lack thereof. For St. John of God, this awareness meant "Always have charity, for where there is no charity God is not there-- even though God is everywhere.''s The Brother of St. John of God who takes a contemplative stance tbward life, especially the life of suffering, will experience a great depth of happiness, peace, and love. He will also be able to sense their absence. There is an interior joy in seeing and understanding the meaning and reason of human suffering. Seeing the truth of suffering calls us to con-version. To act on what we see requires conversion. Contemplation allows us to see injustice, to confront our own needs, and to be open to a newness of heart. Hospitality to a stranger means wel-coming someone unfamiliar. It means recognizing another's vul-nerability compassionately. The interior elements of this response open us up to our helplessness. John says in a letter: "I am very unhappy when I see so many poor people (who are my brothers and neighbors) suffering and in great need in both body and soul and I cannot help them. Nevertheless, I trust solely in Jesus Christ, who will bring me out of debt, for he knows my heart." 6 The interior awareness of our helplessness is the beginning of creative fidelity. An authentic spiritual response includes a fidelity to Christ and the gospel, a fidelity to our fellow human beings and to our Hospitality as a spirituality is a way of being and acting in the midst of suffering. March-April 1998 De La Rosa * Creative Fidelity times, a fidelity to the charism of St. John of God, and a fidelity to the church and its mission in the world. The spiritual life of a Brother of St. John of God challenges us to present new answers to the new problems of today's world, not so very different from the times of St. John of God, when racism, greed, hatred, fanaticism, and economic inequities--and much indifference to such things, too--caused many human ills. People marginalized people, keeping them out of and alienated from the dominant social order or making them so. We too are faced with the isolation of the sick, the derelict, the aged, and the dying. Today we too place people in categories that dehumanize, that make human relations less than ideal. Through his spirituality St. John of God recognized the vulner-ability of others and recognized his own. Hospitality, for St. John of God, is a spiritual movement toward unity with God and neigh-bor. He goes beyond empathy to actually taking on the suffer-ings of the other. In his own experience of alienation, of being locked up in a mental hospital, St. John of God had an experience of"I am at home" and was liberated to be a brother to the poor and abandoned. Conversion leads to compassion. For the Brother of St. John of God, hospitality is the apostolic expression of love. Hospitality exposes the giver to the forma-tive experience of vulnerability. St. John of God was challenged by the needs of his time. He looked into himself and recognized the need to change. He looked outside of himself and saw the needs of suffering humanity. He surrendered to God and dis-covered a deeper relational integrity among the different dimen-sions of his life. He discovered that within the self there is little or no way of restoring people to their fullness. He turned in his need to total reliance on God. As we trace his spiritual journey, we see that this experience of trust in God allowed him, and allows future generations of his followers, to be formed in the image of the compassionate and merciful Christ, who emptied himself of his divinity and went about doing good, healing every kind .of infirmity. Hastened by the words of the sermon of St. John of Avila which brought about his conversion, St. John of God discovered the merciful love of God the Father and experienced God's com-passion as a remedy for his own sense of alienation. He experi-enced the compassion and merciful love of the Father as God's fidelity to him. New circumstances demand new responses, which Review for Religious in turn demand ongoing renewal and openness to conversion, which allows our response to be one of compassion. Hospitality, thus, means becoming one with the stranger, as the Son of God became a human being, emptying himself of his divinity to free us in mercy and compassion to respond to the Father's love. Fidelity to the charism of hospitality is lived as a spirituality when, in the presence of suffering people, we are emp-tied of our own pride, memories, or hostilities to be present to others not as the remedy or the source of healing, but quite sim-ply as a compassionate companion committed to the liberating power of the Spirit, an encounter of solidarity and communion. The spiritualized Brother of St. John of God is one who knows that God is communicating with him. But this deifying force does not remain closed in on itself; it radiates out of him to others--which means a true and real "horizontal diffusion" of the Spirit.7 In this manner a Brother of St. John of God partici-pates in the self-emptying act of the Son of God. "They don't just participate in him but they also communicate him to others. ¯. They don't just live, but they give life to others, and all of this is not something that pertains to a simple creative force." s At first glance it appears that John of God never asked any questions about what he should do; he just responded to the need at hand. Questions about whom to help and how to help them seem neither to have been noticeable in John's way of acting nor relevant to his cast of mind. He saw a needy person and acted. His fundamental healing project was to revitalize people's sense of integrity by restoring their human dignity. Yet, in his unwavering commitment to those in need, he did listen to his spiritual direc-tor, who warned him: "Do not deceive yourself by saying, 'I want to help them.' Because dangers lurk beneath good intentions when there is a lack of prudence, and God does not want me to bring about good for others at the expense of damage to my own soul.''9 Similarly, our own commitment needs to be tested against our fidelity to St. John of God's charism and to the church. The exterior structures of the church of today are in a state of permanent change. However, the Brother of St. John of God who, having experienced faith as a gift from a loving Father, does not rely just on exterior norms. Instead he looks to create an ever growing experience of a community of hope. The spirituality of St. John of God--and that of his Brothers as well--is an "in the church " spirituality. "In the church " refers to the church as it March-April 1998 De La Rosa * Creative Fidelity defines itself here and now and as it grows from the present into the future. For a Brother of St. John of God, fidelity to this growth is one of searching in the context of suffering for ways that we and others can grow in our human spirit. As Pope John Paul II says in Evangelium vitae, "We are called to express won-der and gratitude for the gift of life and to welcome, savor, and share the gospel of life." (§84). Our commitment is to human life. It is in living this life that we discover the interior life of the soul. Creative fidelity allows us to make a commitment to the spirituality of St. John of God in such a way that we see this truth that Evangelium vitae expresses: "Human life is sacred because from its beginning it involves 'the creative action of God,' and it remains forever in a special rela-tionship with the Creator, who is its sole end. God alone is the Lord of life from its beginning until its end; no one can claim for himself the right to destroy directly an innocent human being" (§53). The service of the Brother of St. John of God to the sick, the suffering, and the abandoned is a spiritual act of dedicated devotion to the person of Christ. Those who wish to be true fol-lowers of St. John of God will grasp his spirit and. nurture it. Like him they will find great consolation in the contemplation of the Passion. Such contemplation is much more than the sentimentally pious 16th-century practice that some might consider it to be. "When you are troubled or distressed, turn to the Passion of Jesus Christ our Lord and to his precious wounds, and you will feel great consolation," he wrote,l° This practice sustained him in his vision of love and assistance for those in need. We have seen how spiritual growth can occur within a spiri-tuality of hospitality. God calls us personally, and our response-- we are calling it "creative fidelity"--is our effort to understand more broadly and deeply the purpose and meaning of St. John of God's spirituality as embodied by our Brothers today. We are looking at a theological pattern that emerges in his spirituality and can help us in our ongoing renewal: contemplation, conver-sion, compassion, and commitment. In our experience of living out the spirituality of St. John of God, we are able to note how bringing the word of God to bear upon a situation raises questions, suggests new insights, and opens new interior responses. In this manner we continue to learn how to be faithful to suffering humanity in its needs in these o

Issue 47.3 of the Review for Religious, May/June 1988. ; REVIEW FOR RELIGIOUS (ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The edito-rial offices are located at Room 428; 3601 Lindell Blvd.; St. Louis, MO. 63108-3393. REVIEW FOR RELIGIOUS iS owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. ©1988 by REVIEW FOR RELIGIOUS. Single copies $3.00. Subscriptions: U.S.A. $12.00 a year; $22.00 for two years. Other countries: for surface mail, add $5.00 per year; for airmail, add $20.00 per year. For subscription orders or change of address, write: REVtEW FOR RELIGIOUS; P.O. BOX 6070; Duluth, MN 55806. Philip C. Fischer, S.J. Dolores Greeley, R.S.M. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.J. Jean Read M. Anne Maskey, O.S.F. Acting Editor Associate Editor Review Editor Contributing Editor Assistant Editors May/June 1988 Volume 47 Number 3 Manuscripts, books for review and correspondence with the editor should be sent to REVIEW FOR RELIGIOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393. Correspondence about the department "Canonical Counsel" should be addressed to Rich-ard A. Hill, S.J.; J.S.T.B.; 1735 LeRoy Ave., Berkeley, CA 94709. Back issues and reprints should be ordered from REVIEW FOR RELIGIOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393. "Out of print" issues and articles not published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. A major portion of each issue is also available on cassette recordings as a service for the visually impaired. Write to the Xavier Society for the Blind; 154 East 23rd Street; New York, NY 10010. Effective, Nondefensive Communication Between Clergy and Religious Women Robert J. Wicks, Psy.D. This article is adapted from an invited address presented at the 1986 Annual Vicars for Religious Eastern Regional Conference on November 7, 1986, at the St. Raphaela Retreat House, Haverford, Pennsylvania. Dr. Wicks, author of Availability. the Problem and the Gift, is Professor of Pastoral Counseling and Director of Program Development in the Loyola College Pastoral Counseling Department; 7135 Minstrel Way, Suite 101; Columbia, Maryland 21045. Good communication cannot solve every problem; to think so is naive. However, good communication can set the stage for metanoia (conver-sion). Therefore, in light of this all must be done to take advantage of the opportunity it offers-~even though, as one might expect, the cost of this conversion (in terms of openness, patience, and persistent assertive-ness) may be quite substantial. Considering this cost, from a psychological point of view there must be a real effort taken to remove all of the unnecessary interpersonal stress involved through the employment of good communication techniques; whereas, from a spiritual vantage point we must see the goal of effec-tive communication and relationship formation between male and female leaders of the Church as a positive challenge which inspires further steps toward openness rather than one that is threatening and discouraging, caus-ing avoidable anxiety. The movement toward Christian intimacy and interdependence must then be based on a hope that is very much tied to our faith; for with a strong faith--even when we are in the midst of an interaction that seems 321 399 / Review for Religious, May-June 1988 to be pulling us apart or are in an apparently complete impasse--we will never lose sight of the key biblical injunction "Be not afraid." In the simple words of Paul to the Philippians: In the name of the encouragement you owe me in Christ, in the name of solace that love can give, of fellowship in spirit, compassion and pity, I beg you: make my joy complete by your unanimity, possessing the one love, united in spirit and ideals. Never act out of rivalry or conceit; rather, let all parties think humbly of others as superior to themselves, each of you looking to others' interests rather than his [her] own (Ph 2:1- 4). His call must be one that all men and women in Christ must heed. And clergy and religious women (the term "religious women" is used instead of "women religious" because it is more inclusive) need to lead the way in continuing to model this struggle for partnership in ministry. One of the realities that I believe many of us do not realize about com-munication between clergy and religious women in this age of occasional ministerial conflict between women and men is that communication is better now between these two groups than ever before in the modern Church. In the past the dissemination of information may have been easier and the discussions more comfortable, but if we are to look at commu-nication as a two-way communication where self-disclosure and the un-covering of agendas are involved, communication between clergy and re-ligious women is, in a real sense, a recent post-Vatican II phenomenon. Prior to this, in many instances because of structures and roles, the in-formation flowed primarily in one direction; this was not only unfair to all concerned but it also held back the Christian community because com-munication is a mainstay of interpersonal vitality. With these points as a backdrop then, we must enter into the topic of effective, nondefensive communication between clergy and religious women with a sense of reality and a deep attitude of hope. If we want, psychology can provide practical information to help, but we must also recognize that this is a spiritual movement; tht~s, in this light we have a responsibility to guide it but an equal mandate not to try to control it. To do so would only prove both frustrating and disastrous. In an effort to place sound psychology at the service of this move-ment, three questions will be addressed: I. How do people respond to communication?This question is im-portant because we often have the assumption that communication is nor- Effective, Nondefensive Communication / 323 mally received with welcome arms and are surprised when this does not happen. II. Who is receiving the message? This question is helpful to address because of the dramatic way a message can be affected, accepted, or re-jected when there is little reflection on whom we are addressing in terms of a number of variables. III. How is effective communication an element in an overall trans-formation of one's attitude and response to God? Good communication is only important if it serves to build up the Kingdom--the Kingdom within ourselves and the Kingdom among ourselves, that "Sacred Space" within which we make the spiritual journey. I. What Are Some of the Ways People May Respond to Communica-tion? Communication can be greeted in a number of ways including: with suspicion or paranoia, with unrealistic expectations, or with hope and chal-lenge. Understanding a bit about each of these types of responses is help-ful when preparing for or involved in communicating with others. Suspicion or Paranoia: Alan Paton once said that some persons "fear social change more than they fear God." Communication often leads to change, and in the institutional Church there sometimes is a sense of suspicion or even paranoia about where the current movements will lead. Nowhere is this more evident than with respect to the move-ment toward full partnership on the part of women. Quite honestly, al-though the suspicion and paranoia are not warranted if we have real trust in the Lord and are healthy psychologically, there is still a reality aspect to the whole issue which is senseless to bury or deny. Communication, real communication--which has at its heart the burning desire for inclu-siveness- is a Trojan horse in the institutional Church today. Inside the horse is true Christian equality--something that will, as it develops and grows, bring with it confusion and concern, just as Christ did in his times to his religious structure. So, although we really must not turn back and hide ourselves behind former types of organizational breakdowns (to do so, I think, would be a futile and sinful exercise in misplaced nostalgia for past structures), th.e question we must not hide through Christian de-nial or behind "chronic niceness" is whether, in envisioning unity, we are also prepared to face many systemic questions which may shake us as a body to the core? Unrealistic Expectations: Among the unrealistic expectations of com-munications we sometime~ hold on to are that good communications will almost always produce comfortable agreement, or somehow if it is done 324 / Review for Religious, May-June 1988 correctly will always be pleasant. Agreement does not occur all of the time; this is natural. However, some people erroneously believe that if there is not agreement, it means the communications involved are not good. This is false because there could be a meeting of the minds but the minds may not agree. This is an important point to realize in the Church today. The Church takes time to change; those who have had time to see the institutional manifestations of the Church around the world and have reviewed Church history know that the structures often take time to catch up to the reality of the movement of the Spirit in the People of God. So, while communications and respect between clergy and religious women must be at the top of our agenda, to expect that this will lead to immediate change of certain laws, traditions, and systems is to court unnecessary frustration. Another unrealistic expectation is to expect that if communications are good the results will be pleasant. This is obviously also not true. To see injustice-~either in our own behavior or others--is certainly not a joy. As a matter of fact, good communication may bring us closer-- truth has a special power to do this--but we may not feel it because the issues that divide us may become clearer and we may feel more alien-ated because we are starting to honestly confront them. Using the terminology of Merton, in communications our "true selves" may well see each other and be attracted but at the same time our "false selves" will probably turn and run for their lives! For in-stance, let us take the case of a clergyman who is a firstborn male with an eastern European background. For him to have to face as a result of communication the possibility that he has been acculturated to see him-self as the "worthy one," someone to be waited on hand-and-foot, and that he must somehow in the Spirit of the servant Jesus move away from this learned style is not going to be easy. Likewise, for a religious woman to own the fact that she has been displacing some anger she rightly feels about injustice in the Church onto a particular priest who has not shown any evidence of sexism but has happened to be nearby when she was feeling her justified frustration is also not pleasant. Hope and Challenge: However, thankfully, communication can also be greeted in a positive way. It can be greeted with a sense of hope and challenge; and that is the attitude we must all seek to "put on" as we would seek to put on Christ. Yet this positive Christlike attitude does not deny that communication takes effort, is easily affected, and often gets distorted because of past experiences. Effective, Nondefensive Communication / 325 Gestures never substitute for actions; this all of us probably would admit to knowing. Yet one of the burdens of the human condition is that we often make a gesture when we think we are taking an action. This is especially so in communication. Real communication requires that agen-das be cleared. We must risk speaking our minds and our hearts, but often we shy away from this because we can lose face, uncover unpleas-ant anxieties, or lose our position in the relationship (even though this position is a matter of self-protection rather than of Christian friendship). The "bottom line" then is that, even with a sense of hope and challenge, good communication takes real effort. II. Who Is Receiving the Message? Age, socio-economic background, race/ethnic origin, intelligence, and any number of other determinants will affect how our message is re-ceived. This is especially important in terms of personality and sociali-zation as a result of gender. With respect to personality and communication, given the focus of this paper, the specific factors which we will treat here are domination and avoidance. Domination: Some people have a great fear of being dominated or influenced while others are themselves dominators. In both cases, the per-son will receive communications in line with these personality determi-nants. Sometimes very bad past ministerial experiences will cause this kind of issue to be at the forefront. An example of this is the person in ministry who has been--in the name of "Christian service"--pulled into doing all kinds of work and has filled all kinds of inappropriate roles. He or she may then respond to communication in what I call a "pseudojustice" mode. Trying to communicate with such persons about involvement can be like pulling teeth because of their fear that their own space will be intruded upon as it has been in the past. With them you may feel exasperated and feel like yelling: "I'm not trying to control you. All I'm trying to do is to find out how you would like to serve as part of the team." The hidden agenda such people have and their past feeling of being dominated and forced into too many unwanted, possi-bly unsuitable roles need to surface and be dealt with so communication and involvement can proceed. On the other hand, for persons receiving the message who are them-selves dominators, the problem will be somewhat different. In this case they show constant concern that if they agree or open up they might lose necessary control of the situation. In communicating with them, the situ-ation is also frustrating because if you are not careful you may begin to 326/Review for Religious, May-June 1988 feel that you are in fact gUilty of trying to wrestle control or get away with something. To such persons, nevertheless, you must express the idea clearly and question their hesitation so that they can get in touch with the domination problem they are experiencing. (Th.e more uncon-scious the problem is, howex;er, the more defensive the person will be because of a lack of awareness about it and a resistance to looking at it on his or her part.) Avoidance: Avoidance of involvement with another person may be due to a number of reasons. When we are speaking about communica-tions between clergy and religious women, though, one of the primary concerns could be the fear of heterosexual intimacy. As we learn from the psychological literature (for example, Daniel Levinson: The Seasons of a Man's Life), this may especially be a problem with males because of a confusion between genital relationships and nongenital heterosexual relationships. In Levinson's words: A man may have a wide social network in which he has amicable, "friendly" relationships with many men and perhaps a few women. In general, however, most men do not have an intimate male friend of the kind that they recall fondly from boyhood or y.outh. Many men have had casual dating relationships with women, and perhaps a few complex love-sex relationships, but most men have not had an intimate nonsexual friendship with a woman. We need to understand why friendship is so rare, and what consequences this deprivation has for adult life (p. 335). For the religious woman, the case may be a failure to have had enough heterosexual opportunities herself to feel at ease in the situation; another reason could be a negative history early in life or in ministry (for example, steps at healthy intimacy either rebuffed or responded to in a genital way thus producing confusion, anger, or possibly unwarranted guilt). Now that we have looked at the above two elements in understand-ing whom we are communicating with--since the "who" very much de-termines how a message will be received, let us briefly look at the dif-ferences communication takes on from the socialization a person receives because of gender. Gender, along with the socialization and human development that oc-cur in line with it, is a very crucial variable in how someone receives communication. Carol Gilligan (In A Different Voice: Visions in Matur-ity, Harvard University Press, 1982), Robert Kegan (The Evolving Self, Harvard University Press, 1982), and Jean Miller (Toward a New Psy-chology of Women, Beacon, 1976) b.ave shown that recent studies on Effective, Nondefensive Communication women's psychological development characterize them as more open to, and interested in, affiliation than men. However, of more import is that these findings, rather than being evidence of regressive dependence, are reflective of a high level of development that should be integrated with (male-oriented) differentiation at each level of maturity. Joann Wolski Conn, in her work Women's Spirituality (Paulist, 1986), points to this: ¯ . . o.ne should notice the similarities between the Christian goal of un-ion with God demonstrated by loving care for all persons, and the ideal of human maturity promoted in essays by Miller, Gilligan, and Kegan. Gilligan rejects autonomy as the only appropriate goal for human ma-turity in moral decisions and presents instead a goal which equally val-ues relationships . [Kegan] explicitly intends to present a model which listens as carefully to women's experience as it does to men's. As a result, his model demonstrates how the qualities which have come to characterize men and women stereotypically--autonomy and relation-ship-- are the focus of life span tasks at every stage of everyone's de-velopment . Miller explains that autonomy as the goal of maturity is a carry-over from men's experience and implies that one should be able to give up affiliations in order to become separate and self-directed. Women seek more than autonomy as was defined for men; in-deed, they seek a fuller ability to encompass relationships simultane-ously with the fullest development of themselves. Too often women are misinterpreted or penalized for affirming to men a basic truth: every-one's individual development proceeds through affiliation as well as dif-ferentiation. And this development involves conflict which is an inevi-table fact of life and is not necessarily harmful (60, 61). The above is particularly relevant for us here because it is the devel-opment of the female "gender" (as opposed to biological sex), with its emphasis on affiliation,versus the male "gender," which focuses on sepa-ration, that determines whether communication will be sought to build up the Kingdom via an emphasis on relationships or via an attempt to foster "God's will" by furthering a truth or cause at the possible ex-pense of excluding intimacy in the process. ¯ This is not said to disparage men. Jesus in his communication mod-eled both the male and the female gender (that is, he stood for the truth but saw charity and relationship as the greatest law). On the other hand, in an effort to attain equality, it is equally possible for some women to mistake "machismo" for the masculine gender and seek aggressive power in their communication rather than an assertive appropriate de-fense of the truth that will in turn bring us together as brothers and sis- ~i98 / Review for Religious, May-June 1988 ters. Consequently, gender is an important issue when reflecting on the person with whom we are trying to communicate. III. Effective Communications as an Element of Overall Transforma-tion Changes in one's attitude and approach to life are areas in which thera-pists have had a long-standing interest. Because of this they are aware of the resistance to change that people have-~even when there is an ex-pressed conscious desire to progress. One way of dealing with such re-sistance, bad habits, or unwanted yet seemingly ingrained negative pat-terns is to address one or all of the following: behavior, cognition, af-fect, and imagery. (I am indebted in this section to my colleague Rich-ard Parsons for his model for therapeutic intervention based on the first three of the factors just listed.) This information is important with respect to what we have already discussed because unless communication is seen as an element of one's overall need to be transformed in approaching God, it will not be suffi-ciently integrated into one's life to have significant impact on one's daily outlook. For instance, when a depressed person comes in for treatment, the problem during the course of therapy can be dealt with in each of the ar-eas listed above; the following is a sample: Behavior: The person is helped to develop a strategy to get out of bed and move about since activity and depression do not coexist well to-gether. Cognition: The person is assisted in recognizing negative thinking, seeing the link between it and depression, and learning how to correct for this thinking as a way of dealing ultimately with a negative belief sys-tem. Affect (emotions): The person is encouraged to express negative emo-tion (anger) so it is not directed against the self in a destructive fashion. Imagery: The person is given exercises in positive imagery as a means of correcting the inordinate negative images that the person fre-quently has and erroneously believes. In this way, the person is able to enter upon a process of self-reeducation, in terms of which, rather than behaving, perceiving, feel-ing, and imaging negatively, he or she realistically and positively takes greater and greater hold. In our openness to grace (using the above model including behav-ior, cognition, affect, and imagery), similar moves must be taken with respect to.ensuring the presence and growth of effective, nondefensive Effective, Nondefensive Communication communication between clergy and religious women. As a way of en-suring this, in each of the four categories, a series of sample questions is offered. They are not so much a comprehensive list as a way of ap-proaching what we have covered in this paper on a broader scale. How they are addressed initially and every day will help determine how the clergy and religious women feel about and act upon their stated desire to open up clear lines of communication between them--regarding, that is, what they do, perceive, affectively experience, and envision. Since emotions are hard to impact directly (except with drug therapy or via ex-ercises in catharsis--that is, ventilating emotions when relating an event to a friend so that the emotions do not come out in an inordinate way in an encounter with someone else), the three we will focus on in terms of a listing of reflective questions are: behavior, cognition, and imagery. (Naturally, there will be some overlap between categories.) Behavior: 1. When someone treats me with disrespect/anger, do I inquire about it or do I withdraw and absorb the negativity or retaliate against the per-son? (Am I able to say: "You seem angry. Is it me that you are angry with or someone/thing else?") 2. Do I time sensitive interactions correctly, or do I bring up things at a time when the person will feel on the spot, rushed, or unable to re-spond? (The "attack-in-the-open" or "hit-on-the-run" techniques.) 3. Do I let other people's behavior (defensive, angry, rigid.) de-termine (excuse) a like negative response on my part? 4. When I have a confrontation, do I employ empathy and respect? 5. Do I group people (sexes, roles . . .) together, or do I take the trouble to appreciate each person individually? 6. Do I treat my partner in ministry like a child or parent or assume one of these roles myself in communication? 7. Do I demand that people agree or have a constantly pleasant de-meanor as a price of interacting with me? 8. When I communicate, am I trying to be myself, or am I trying to project an image so as to keep people controlled, at a distance, or in awe of me? 9. Do I hide behind the rules--be they correct or not--as a way of ending a conversation or cutting off a person's desire to brainstorm or be an adult with me? 10. Do I give in--in the name of "charity"--because I want to be liked? 330 / Review for Religious, May-June 1988 11. Am I difficult to deal with and .overly exacting about a job de-scription- not merely to ensure justice is done, but as displaced revenge for past injustices, hurts, or inordinate demands? In other words, am I willing to be assertive enough to set limits for people when I am being asked to do things I should not do, and, on the other hand, am I gener-ous enough to go the extra mile when it is called for rather than hide be-hind a "union-type" contract which may destroy ministerial morale? (This question is material for an article in itself, given the undeclared psy-chological war that is often taking place between some manipulative, con-trolling, dominant ministers in the Church and the obsessive-compulsive persons who report to them.) 12. Do I use emotional words or parental actions (pedantic tones, sar-o casm . . .) as a way of controlling or attacking other persons? 13. Do I use indirect or passive aggressive/dependent behavior as a way of getting back at someone because I cannot or will not face my own anxiety about being directly assertive? 14. Do I catch myself when I am not taking someone seriously or am making a premature judgment about him or her? 15. Do I tie people up in specifics, rules, or implications rather than allowing them to share their hopes, ideals, and visions with me? 16. Do I look for defensiveness in the other person as a help to moni-tor how I am presenting my view? (Am I using evaluative rather than de-scriptive language, which then sets the other person up to respond nega-tively?) 17. Am I being specific and recent, rather than vague, general, or historical? That is, am I dragging in what I perceive to be the person's whole negative history with me? 18. Am I falling into the trap of employing a communication de-stroyer such as: ordering, directing, commanding, warning, admonish-ing, threatening, exhorting, moralizing, preaching, lecturing, giving so-lutions, .judging, criticizing, blaming, flattering, name-calling, shaming, withdrawing, humoring, or diverting? i9. Am I acting the way I am because of the person's "church cre-dentials" or because of who they are as persons . . . my brothers and sisters in Christ? 20. Am I giving other persons enough distance, or am I moving ahead in the communication and relationship because of my own needs, my own sense of where relationships should be after a given period of time? Effective, Nondefensive Communication 21. Am I able to not "take the whole stage" or "hide behind the curtain" but instead find an appropriate verbal place in the communica-tion? 22. Am I self-disclosing enough without inappropriately or too rap-idly overwhelming the other person with my personal life? 23. Do I use anger, pouting, tears, tantrums, or seduction to get my way? 24. Do I look for the other person's point in communication so it re-ally can become a two-way process of exchanging information? 25. Am I looking for those signs in myself which would help me see when in my interactions and thoughts I may be setting myself up for un-necessary failure? (Do I expect that the reality of the diocese or present partner in ministry will meet my ideals and, when it does not, see it as a total failure?) Cognition: I. Do I try to be as clear as possible in the way I express myself--in other words, do I try to look at all my motivations and agendas? 2. Do I catch myself when I feel either angry, anxious, or guilty so I can try to understand the source of it rather than merely blaming my-self or someone else? 3. Am I sensitive to the times I personalize things? For instance, do I quickly take the blame for some external negative event that I was not primarily responsible for and as a result feel unnecessarily angry/guilty? 4. Do I hold on to the biblical quotation "Be not afraid" at a real belief/trust level to the extent that I can move forward in communica-tion even during those times when I feel pain, rejection, threat, or panic? 5. In my communication of the expectations I have of people, am I presenting them in a way which puts them on the spot, or do I really try to call them to be all they can be without embarrassing them because they are where they are? 6. Do I predict failure or put the other person down in my mind even before the communication has had time to develop? 7. Do I pick up my feelings of annoyance or frustration and catch the underlying thought which is causing it and thus avoid lessening my motivation to continue the communication and work through the prob-lem? 8. Do I fearlessly try to separate my motivations and agendas so I can see what mature/immature elements are involved in my thinking when I prepare for an important discussion, confrontation, or meeting? 332 / Review for Religious, May-June 1988 9. When I am at an intimate level with a person, am I checking all the thoughts going through my mind---even the negative or unrealistic ones--as a way of picking up my unfulfilled preconscious desires or needs so they do not interfere with the communication or lead me to act out some immature behavior that would be detrimental to the relation-ship? I0. Am I thinking that, if this person does not like me, it means am not likable in general? Or do I believe that when I am on a ministry team everyone must get along equally well? 1 i. Do I see disagreement as tantamount to disloyalty or start to be-lieve such an attitude if I am given that message by the person with whom I am communicating? 12. Am I willing and able to recall past supportive adult situations I have had with other partners in ministry so I do not generalize when I have a bad experience in the present? Imagery: 1. Am I imaging myself as an assertive sister/brother of Christ, or do I perceive a non-Christlike negative image of myself? 2. Am I truly imaging the opposite sex as being in the image of God? (Am I able to image her/him as being my superior even if I am now her/ his superior in the apostolate?) 3. Do I image myself as loved so I can behave as a healthy person rather than a "good/nice" person who retreats, placates, etc., because of a desperate need for acceptance? 4. Do I try to cut through all of the past culturally determined im-ages I have had of the Lord in order to reenvision the masculinity (as op-posed to the "machismo," power, superiority . . .) of Christ, and am I also able to see Jesus as mother? Or, do I really believe this area is silly and avoid it? 5. Do I take the "Abba" image of God as my guide and meditate on it as an assertive yet tender role model? Or do I still have a "superego-oriented," patriarchal image of God? These are just some of the questions that must be faced with respect to behavior, cognition, and imagery if communication is to change and become effective, if our attitude is to be truly transformed. Epilogue Abraham Heschel once said: [A person's] plight is not due to the fear of nonbeing, to the fear of death, but to the fear of living . The fear of living arises most corn- Effective, Nondefensive Communication monly out of the experiences of failure or insult, or having gone astray or having been rebuffed. It is rooted in the encounter with other human beings, in not knowing how to be with other beings, in the inability or refusal to communicate, but above all in the failure to live in complete involvement with what transcends bur living. I think that, in discussing effective, nondefensive communication be-tween clergy and religious women and in looking at our behavior, cog-nition, and imagery, we are being asked whether we will fear living or whether we will live in complete involvement. We are being asked whether we will follow "Holy Mother the institutional Church" in such a strict way that we are not open to "Holy Mother our God" to the ex-tent that we allow her to carry us where she will. The questions being asked here, then, are not easy ones. Neither are the answers so immediate and accessible. Psychology can help, and we should employ it wherever we can. But, in the last analysis, it is prayer and spirituality that will turn the tide. James Fenhagen said at one point in his book Invitation to Holiness (Harper & Row, 1985, p. 57): "People live cautiously because they pray cautiously." I think this is so, and I think St. Peter felt it when he was confronted at Rome's gate after being asked the question: "Quo vadis?" Accordingly, I wonder, in this whole issue of communications and rela-tionships between clergy and religious women (as might also possibly be the case with respect to the modern movement toward a lay-centered Church), whether it would be too dramatic for us to see that the whole Church is at the gate being questioned again by the Lord as to our cour-age, fortitude, and faith? I wonder. I wonder. Leading People into Prayer Paul Wachdorf Father Wachdorf, a priest of the Archdiocese of Chicago, is an associate dean of for-mation and a spiritual director at Mundelein Seminary. His address is: University of Saint Mary of the Lake; Mundelein, Illinois 60060. For the past six years I have served as a spiritual director for the theologi-ans at Mundelein Seminary, the graduate school of theology of the Arch-diocese of Chicago. An increasing number of our incoming students have never been in a seminary. Frequently their knowledge of the history and teachings of the Church and of the various prayer traditions of the Church is at a very basic level. Some come with no prayer life at all. For others, their experience of prayer is limited to saying prayers, occasionally read-ing from the Bible, or talking to God. One of the challenges I have faced as a director in working with these students is to lead them into a deeper experience of prayer. Out of my experience of the last six years, I would like to share some of the insights and practical wisdom that I have found helpful in work-ing with these students. Although I have worked primarily with semi-nary students, I believe that what I have to say can be helpful to anyone working with beginners in prayer: spiritual directors, RCIA facilitators, pastoral-care ministers, homilists, prayer-group leaders, and many oth-ers. It is very important to be aware of the special issues and concerns that beginners in prayer face as they seek to come before God. The Foundational Conviction The most important insight that I have come to is this: God leads peo-ple into prayer. Through God's own invitations, people come to prayer in their own good time and way. As a director I can invite people to a life of prayer. I can walk with them in their attempts to pray. I can help 334 Leading People into Prayer / 335 to facilitate their movement into prayer. But I cannot make them pray, and I cannot control the movement or the experience of God in their prayer. As a director I have had to face my own impatience and desire to have someone become a person of prayer overnight. I have come to see that there are many starts and stops; but, over time, people are given the gift of prayer. Prayer cannot be forced. It is a conversion experience. When people come to experience firsthand the power of God at work in their lives and prayer, then prayer becomes something that they want to do and not something I expect them to do or something they are obli-gated to do by the Church. Until this happens for them, I try as much as possible to affirm their fledgling efforts to pray and to be understand-ing and accepting of them in their failures, their discouragement, and their resistances as they attempt to pray. Beginning by Doing When I meet.with prospective spiritual directees, I tell them that one expectation I have of them is that they commit themselves to developing a regular prayer life. Furthermore, within the context of spiritual direc-tion, I want them to talk about what happens to them when they do pray. I also tell them that I am not going to dictate to them how, when, or how often they should pray, nor am I going to scold them in their failures or difficulties with prayer. I am not indifferent about their prayer life. Within the framework of God's gift and their freedom, I try to be an accountability factor. What is a value to me, I want to be a value for them. In addition, I tell them that their commitment to prayer insures that what we do within the con-text of spiritual direction becomes more than just guidance and counsel-ing. Some of those I direct have told me that my invitation to prayer has been an important stimulus in their attempts to develop their own prayer life. In Solidarity and With Support At Mundelein Seminary, the full-time members of the formation team commit themselves to an hour of personal prayer every morning in our house chapel. We invite the students to join us in our time of prayer, and many of them do. In this hour of quiet time with God, there is a soli-darity that develops among us. Many of our students have said that this daily commitment of the formation team to prayer has been an impor-tant witness and invitation to them in their own prayer life. 33t5 / Review for Religious, May-June 1988 Related to this, on occasion I have invited a student I am directing to join me for this time of quiet prayer. We have used a common prayer form or passage from Scripture as the basis of our prayer. Afterwards we spent some time talking about what we experienced in our prayer. Within the context of direction, I try to share on a limited basis, and when-ever I feel it is appropriate, some of the content of my own prayer life and what happens to me when I pray. These two things have helped some of my beginners in prayer to come to an experiential insight into what can happen when they open themselves up to God in prayer and to understand what prayer in gen-eral and what specific prayer forms can be like for them. The Spiritual Dialogue About Prayer When I first meet with new spiritual directees, I ask them to spend some time telling me their life history. Among other things, I ask them to tell me about their prayer life and their experiences and images of God. In particular, I ask them if they have ever had what they consider to be a religious experience or a powerful experience of God at work in their lives. What I have found is not only that many of those I direct have had such experiences but also that these experiences have played an impor-tant part in their own vocational discernment and their understanding of God. I have also found that people feel very shy or embarrassed about hav-ing had such an experience, have never told anyone about it before, and have a difficult time articulating just what the experience was like. As a director I find that it is very important for me to listen carefully to what they have to say, to reassure them that they are not weird or crazy, to invite them to explore further what they have experienced, and to give them permission to talk about such experiences as they might occur in the future. During the course of direction, I ask people to talk about their prayer life in terms of consistency, method, content, and inner feelings associ-ated with praying. Initially they find this difficult since they frequently lack the language to talk about what happens interiorly when they pray. Very often they have not developed the ability to sit quietly for any ex-tended period of time, to notice what they are feeling, and to distinguish the difference between distractions and movements of God. As we begin, I encourage people to talk about whatever they thought or felt or experienced in their prayer, whether they considered it to be significant or not. I find it important for me to move slowly and to be Leading People into Prayer patient with their attempts not only to pray but also to notice and talk about their experience of prayer. I also find that I need to be sensitive to their desire to please me, to do well in their prayer, or to have some-thing significant to say. I need to reassure them that whatever happens in their attempts to pray is fine with me and is pleasing to God. Related to these considerations is another question we examine early on: For whom is prayer intended? Is it primarily for my benefit, for what I get out of it? Or is it primarily for God? If prayer is just for my benefit and if nothing seems to be happening, I will feel it is a waste of time and will be tempted to give it up. On the other hand, if prayer is for God, it does not make any differ-ence if anything "productive" seems to be happening. Even if it feels like a waste of time to me, I am praying because I am giving my time to God in a way that says that my relationship with God is primary. The fact that I am consistently present to God in my prayer is initially far more important than what ! do or what happens when I pray. When peo-ple come to a different understanding of what prayer is and for whom it is intended, they relax and are more open as they approach prayer. Resistances, Difficulties, and Dryness Beginners in prayer are usually eager and enthusiastic as they begin to develop and deepen their prayer lives and to experiment with new prayer forms. They may experience in new and surprising ways the power of God at work in their prayer. As time passes, however, and they run into resistances, difficulties, and dryness in their prayer, they may become discouraged and disheart-ened with their prayer life. They may feel as if God has abandoned them. It is important to help them understand the dynamics of what is going on in their prayer. A list of some of the common difficulties that tend to make prayer difficult for beginners follows: a) Called to a Different Prayer Frequently the difficulties encountered by beginners in prayer are con-nected to being called by God to a different way of praying, to a deeper level of prayer. Although this is true for all pray-ers, it is especially true for beginners. My experience with beginners in prayer is that they soon discover that the ways of prayer taught them as children and carried with them into adolescence and young adulthood are no longer satisfying to them. It is important to let them explore their dissatisfactions and new yearn-ings and to help them see that perhaps God is calling them to a differ- Review for Religious, May-June 1988 ent, deeper way of praying. b) Wondering What to Do Exploring different ways of praying, however, often brings begin-ners to another difficulty: They do not know how to begin or what to do in their time of prayer. They are intimidated by silence and fear that noth-ing is going to happen or that they will be plagued by distractions. When they are unfocused as they come to prayer, when they have no sense of how to open themselves up to God so that God can enter into their lives, prayer will be extremely difficult for them. I find it is important to explore with beginners what prayer is, what attitudes to bring to prayer, how to interpret and deal with distractions, and what prayer techniques may suit them and open them up to God. If they know their Myers-Briggs type indicator, I offer to go over with them some of the research that has been done on prayer and tem-perament. One resource I would suggest is the book Prayer and Tem-perament by Chester Michael and Marie Norrisey (Charlottesville, Va. : The Open Door, 1984). The Myers-Briggs type indicator seems to be a limited but useful tool in helping people to understand how they ap-proach the world. This understanding can put them in touch with a fa-vored and a shadow side of prayer, an insight that can open them to a sense of God at work in their lives. c) Unworthiness Another difficulty beginners face is the feeling that they are not wor-thy to pray. More specifically, they feel unworthy to come before God, that they have nothing worthwhile to offer to God, and that .they are not worthy to receive anything from God in their time of prayer. These feel-ings are often connected with earlier lifestyles which now cause shame. Sometimes they are connected with images of God which portray God as a perfectionist or as a harsh, impersonal, unforgiving judge who pun-ishes wrongdoing. I find that it is important to let people freely explore their life histories, their images of God, and their own sense of unwor-thiness. d) Looking at All Facets of Life I encourage those I direct to get in touch with their feelings and to tell God in their prayer what they are feeling, thinking, and experienc-ing. This tends to bring into focus several related difficulties for begin-ners in prayer. Leading People into Prayer / 339 The first is their image of God as all-knowing. If God is all-knowing, why should they bother to express what God already knows? A second is that they are often not in touch with what they are feel-ing or with inner movements which might or might not be of God. They have never cultivated the reflective side of their lives. A third is that they are frequently suspicious of emotions, especially those they consider to be negative or sinful, such as anger, lust, or de-spair. They have a difficult time admitting to themselves that they have such emotions. And even when they do, how, for example, could they possibly express to God their angry feelings? Such feelings can be very threatening to them and can reinforce their sense of unworthiness before God. It is important to help beginners get in touch with their feelings and thoughts, to claim them in a non judgmental way, and to begin to express them to God in their prayer. As they do this, God is able to be with them as they are and as he wants to be with them. e) The Right Time and Place Difficulties in prayer can also be related to lifestyle and environment. A poor environment, such as the clutter of their rooms where there are many distractions, can make prayer difficult. I encourage beginners to explore various prayer environments to help them discover a place where they can be with God in peace. The time of day for prayer is important. "Morning" people or "night" people need to adjust prayer times according to their natural biological rhythms. I encourage people to find a time of day when they can give quality prayer time to God, a time of alertness and concentra-tion. The general rhythm of life affects prayer. A scattered life or a life out of balance will not help prayer. One needs a regular and rhythmic balance of work, play, and attending to relationships. I encourage peo-ple to examine their life patterns because a healthy life is related to healthy prayer. t') Consistent Commitment Inconsistency or not enough time given to prayer can make prayer difficult. The development of a healthy, loving, life-giving relationship between any two people requires that they spend sufficient, consistent, quality time together. Our relationship with God is no different. If God is to be present to us as God truly desires, we have to make time for this relationship to develop. It is important to explore with beginners the dis- ~140 / Review for Religious, May-June 1988 cipline of consistent prayer. g) Wasting Time with God In the midst of the hectic pace of modern life, it is difficult to find time to pray. Often, for pragmatic, production-oriented Americans, prayer seems like a waste of time. People can always think of "better" ways to spend their time. The need that beginners have for productive prayer is one that needs to be carefully explored. I encourage them to see prayer as an opportunity to waste time gracefully with God. h) Dealing with Setbacks When people miss prayer for a day or two or three, they become dis-couraged. They may want to give up on prayer. My response is encour-agement. When they miss, they do not need to get upset or give up on prayer as a lost cause. I tell them to come back. Prayer is a decision that continually needs to be renewed. If they fall, they should simply get up and start over again. God, I believe, is not all that interested in how many times they have fallen. God is more interested in how many times they got back up and started over again. i) Desolation In his Rules for the Discernment of Spirits, Week I [322], St. Igna-tius suggests three important reasons why we suffer desolation or diffi-culty in prayer. David Fleming, S.J., in The Spiritual Exercises of St. Ignatius: A Literal Translation and a Contemporary Reading (St. Louis: The Institute of Jesuit Sources, 1978, pp. 210-211), "reads" the text of St. Ignatius as follows: I. It is our own fault because we have not lived our life of faith with any effort. We have become tepid and slothful and our very shallow-ness in the spiritual life has brought about the experience of desolation; 2. it is a trial period allowed by God. We find ourselves tested as to whether we love God or just love his gifts, whether we continue to fol-low his call in darkness and dryness as well as in light and consolation; 3. it is a time when God lets us experience our own poverty and need. We see more clearly that the free gift of consolation is not something we can control, buy, or make our own. These Ignatian guidelines are geared for beginning Christians. When explained properly, they can be helpful in giving beginning pray-ers some insight into what might be happening in their prayer. Leading People into Prayer / 341 Prayer in Direction I invite those I direct to take time, if they are comfortable in doing so, to join me in prayer at the beginning and/or at the end of our ses-sions together. My/our prayer might be spontaneous or more formal. As we begin, the prayer is a simple petition inviting God to be a part of our time together and asking for the guidance of the Holy Spirit. As we end, the prayer might be a moment of thanksgiving or praise to God for the ways in which the Spirit works in our lives and in the process of spiri-tual direction. It is important not to force this. Beginners in prayer are not usually very comfortable praying out loud or spontaneously. At the same time, such prayer does sensitize beginning pray-ers to the importance of con-tinually inviting God to enter into their lives and of noticing and acknowl-edging the ways in which God can and does act in their lives. Conclusion My experience is that leading people to prayer is an art and not a sci-ence. There is no one textbook approach that works for everyone. Prayer is something very personal and unique. It is a special relationship that develops over time between God and the pray-er. People come to prayer in their own good time and way. As a spiritual director, I cannot make prayer happen; but I can help to facilitate this loving relationship. In work-ing with beginners in prayer, I do not apply the suggestions I have of-fered in this article in any structured or systematic way; but I have found that there are certain common themes and experiences that it is good for me as a spiritual director to be aware of as I seek to lead people under the influence and guidance of the Holy Spirit into a life of prayer. Marian Year: A Prolonged, Ardent Pentecost Gene Barrette, M.S. Father Barrette last wrote for us in the November/December 1987 issue. The pre-sent article has been adapted from a letter of his to the La Salette Missionaries, of whom he is the superior general. His address: Missionari di N. S. de la Salette; Pi-z, zza Madonna della Salette, 3; 00152 Roma, Italy. I'leturning to Rome from Argentina on June 6, 1987, after nearly twenty-four hours of travel, I was only hazily aware of the events of that day. I noticed some members of my community in front of the TV joining the Holy Father as he prayed the rosary at St. Mary Major's Basilica. A Veri-table prayer chain around the world was formed as simultaneous trans-mission linked groups of the faithful praying in some of the major Marian shrines on five continents. Later in the evening a group from the house went to the Pentecost vigil celebrated in St. Peter's Square, a ceremony full of splendor and evocative images of fire and flowers. These were festivities marking the pope's official opening of the second Marian Year in the history of the Church. This special year, which will close on the feast of the Assumption, 1988, was launched with media fanfare, receiv-ing extensive TV and newspaper coverage here in Rome for a couple of days. And yet, I must humbly admit, in my own jet-lagged heart I felt little excitement or response. In fact, when the Marian Year was first announced, a little demon voice in me had muttered: "What is this man doing? Here the world is facing enormous problems: war, possible nuclear annihilation, the col-lapse of social structures, massive oppression and injustices, and moral confusion; and what does he hold out to the world? A Marian Year!" My 342 Marian Year / 343 initial reaction was not only less than enthusiastic, it was even slightly embarrassed. How shallow that reaction was! For what has Pope John Paul done? I believe he has done something very prophetic, prophetic in the same sense that La Salette is so pro-phetic. At La Salette Mary described a world suffering from famine, dis-ease, and turmoil. And yet what did she propose as a solution? Prayer, attendance at Mass, fasting--in a word, conversion. She proposed solu-tions that in the eyes of the world certainly could only appear "foolish." And so too, perhaps in the eyes of the world or, even worse, in our own worldly eyes, the pope's proclamation of a Marian Year as an important way to prepare for the Third Millennium may seem foolish. But it is the kind of foolishness that in the eyes of God is, in fact, wisdom. In proclaiming a Marian Year, the pope is saying to all of us: "Be-hold your mother!" Yes, this is a year that can help us behold and relate to this maternal reality which is life-giving and life-nurturing; and the life that Mary gives and nurtures is precisely the Christ-life so desper-ately needed in the famine of our days. Yes, behold our mother; behold the woman who is our privileged doorway to Christ, Christ who in fact is the only true answer to the fragmentations, oppressions, and forces of nonlife and darkness threatening our today and shadowing our tomorrow. Any word or act that leads us to this heart of our reality is prophetic. Bringing Mary Out Of Eclipse It is no e×aggeration to say that Marian devotion suffered a diminu-tion during the past twenty-five years or so. Some blame the Vatican Council, others hold theologians at fault. And yet no council has ever spoken so beautifully of Mary as does Lumen Gentium, nos. 52-69. Promi-nent theologians such as Karl Rahner, Schillebeeckx, and even the non- Catholic Max Thurian have written exquisitely on Mary. Bishops' con-ferences have issued pastoral letters on Mary, such as the American bish-ops' beautiful letter Behold Your Mother. The eclipse came as an over-reaction to excesses that at times existed in some Marian devotions; the eclipse also came because our attention was focused on other essential aspects of our Christian, ecclesial life. But Mary is so integral a part of the fabric of our faith that she can-not remain in eclipse. In fact, in Argentina Cardinal Primatesta, in a con-ference to the members of the Council of the Congregation, went on at great length to emphasize that it is Marian devotion that has preserved the Christian faith of the Latin American people over the centuries. This great gift cannot remain in eclipse. :344/Review for Religious, May-June 1988 Through the Marian Year, Pope John Paul wants to put dramatically before our eyes and our hearts this life-giving reality that is Mary, Mother of Christ, Mother of the Church; your mother and mine. We are not dealing with pious images or metaphors nor with devotional projec-tions; we are dealing with a reality present to us. Do we recognize this presence? Is it vital for us? Permit me to use an analogy to help me get my point across. Walk outside and look up into the air. Do you hear music or voices and see images? Of course not. And yet that seemingly clear air is full of sounds and images. All you need is a radio or TV and click--you capture them. You hear the music and the voices, you see the pictures. All you need is the proper instrument, properly tuned and with a power source. It is the same thing with the presence of God, the Lord, the Spirit--and yes, of Mary. They are real presences. But unless we have our minds and hearts empowered by the Spirit, attuned in faith, then there is no way that we can be aware of these presences; no way that we can respond to them; no way that we can be touched and transformed by them. In a cer-tain sense the Marian Year is a "tuning time" for us; tuning in to the presence of Mary to her people. How sad it would be not to take advan-tage of this gift. This Spirit-inspired invitation of the Holy Father to give Mary her rightful place in our lives is not intended to lead us simply to a superfi-cial polishing-up of Marian devotion. It is actually a call to enter into the richness and the profound meaning of a Marian spirituality. As John Paul's recent encyclical Redemptoris Mater suggests, it is a question of seeing Mary not simply as part of our "doctrine of faith," but much more of Mary as part of our "life of faith." Mary is the prototype for our own stance before God and the world. Mary has led and continues to lead the way on our pilgrimage of faith. Recognizing that and actively drawing strength from that reality is one way of insuring that Mary will no longer live in a sort of eclipse. This is not the place for a treatise on the fundamentals of a Marian theology. I simply encourage you all to give Redemptoris Mater a prayer-ful, meditative reading. The encyclical, plus chapter VIII in Lumen Gen-tium, gives an excellent summary of Mariology. In these pages I simply want to point out some aspects of Mary that can touch our life of faith; points that may.be light and food for our own journey. Mary: Model for Our Pilgrimage of Faith A recurring phrase in the pope's encyclical is Mary's place in the "pilgrimage of faith" (6, 14, 25, and 26 especially). The whole image Marian Year / 345 of the pilgrimage of faith is a dynamic one capturing the movement, the evolution, the story of a people, of individuals. What is this "pilgrimage of faith" that the Church has lived out through space and time in her individual members? The pope says that its essential character is interior, a "question of a pilgrimage through faith, by the 'power of the Risen Lord,' a pilgrimage in the Holy Spirit" (RM 25). The essential element of this interior pilgrimage is the response that each person gives to the encounter with the Holy Spirit. The faith-response of yes-~offiat, a total "obedience of faith" to the Spirit invit-ing into God's plan-~creates a receptive space for the conception and birthing of Jesus. This pilgrimage of faith is of crucial importance not only because of what it accomplishes in the individual, but more because of what is accomplished through the individual: making Christ present in the world. And Mary, in a unique and special way, is present to and part of this ongoing pilgrimage. "Mary is present, as the one who is 'blessed be-cause she believed,' as the one who advanced on the pilgrimage of faith, sharing unlike any other creature in the mystery of Christ . Among all believers she is like a 'mirror' in which are reflected in the most pro-found and limpid way 'the mighty works of God' " (RM 25). Mary is the prototype and model for all faith-pilgrims. And what can we learn when we look at her response? We discover that "to believe means 'to abandon oneself' to the truth of the word of the living God ¯ . . accepting fully and with a ready heart everything that is decreed in the divine plan., a complete openness to the person of Christ, to his whole work, to his whole mission" (RM 14, 39). This total acceptance, this total giving oneself to God's plan, is evi-dent throughout Mary's life: in thefiat of the annunciation moment, in the journey to Bethlehem and the birth in such humble surroundings, in the flight to Egypt, in the "ponderings in her heart" during the early years, in the intercession at Cana, in the years of remaining in the back-ground during the preaching, teaching, and healing and on the fringe of the crowds adulating or condemning, at the foot of the cross, and then in the midst of the apostles for the empowering on Pentecost. Certainly it is not difficult to see in Mary the total gift of her person to serving the saving plan of the Father. Unique? Yes, Mary is. And yet we share in the same call, the same mission. As the American bishops stated in their pastoral letter: "Mary conceived in her heart with her whole being, before she conceived in her :346 / Review for Religious, May-June 1988 womb. First came Mary's faith, then her motherhood. Faith is the key . All who truly follow Christ become 'mothers' of Christ, for by their faith they bring Him to birth" (Behold Your Mother, 71). This radical response of faith, as Cardinal Ratzinger effectively stated in a homily at St. Mary Major's on June 10, 1987, shows that Mary is "above all the sign of the fecundity of faith in history." The fecundity of faith is that it brought forth Life itself, which is Jesus. Je-sus is God's supreme entrance into history. It is in Jesus that God once and for all puts history on the road of salvation, of liberation, of com-pletion. Jesus is the ever present Life that transforms history. What bet-ter way, therefore, to move towards the third millennium than to look at Mary, the supreme example and model of the power of faith to bring Jesus into the world? The Marian Year is an invitation to do this. Mary: A Maternal Presence Mary is model for our pilgrimage of faith, but she is more. She is an accompanying maternal presence--guiding, interceding, helping with the sensitivity that only a mother can have. And that is also a reality-- she is truly a mother to each of as. Mary as mother of the human race, again, is not just poetry. It is clearly stated and established at the foot of the cross. "Woman, behold your son. Son, behold your mother." Mary as model is a great gift of the Father to us; but even more, Mary as mother is the great gift of the Father and the Son to us. Again, in the words of Pope John Paul, "Mary's motherhood which becomes man's inheritance is a gift; a gift which Christ himself makes personally to every individual . Of the essence of motherhood is the fact that it concerns the person. Motherhood always establishes a unique and unrepeatable relationship between two people: between mother and child and between child and mother" (RM 45). Mary is not "out there" somewhere; she is intimately linked with you and me, whether we pay attention to that link or not. This relationship is part of our reality. Turning and relating to Mary as our mother is not an appeal to senti-mentalism. Rather it is turning to a source of life. Again Cardinal Ratz-inger had a beautiful and suggestive image in his homily: "If the Church in its everyday life does not want to be reduced merely to an arid institu-tion or to an activism that burns itself out, it must look to Mary. Life can grow and develop only under the warmth of a maternal heart." It is there under the warmth of the mother's heart that life first begins and grows in the womb; and it is in the light and warmth of the love of a mother's heart that life continues to grow and be strengthened and made whole years and years after leaving the womb. This immense maternal Marian Year / 347 love Mary has for us has a transforming power. Why do we hesitate or simply neglect to reach out for and seize this maternal love? It may be just the thing that many of us and our people need to turn our lives around and become spaces open to the Spirit and be Christ-bearers. The picture of Mary as our mother certainly is central in Mary's ap-parition at La Salette. She began with the words "Come near, my chil-dren . . . I have great news to tell you." In these very opening words there is already great news: the news that we are her children, and there-fore she is our mother. While Cardinal of Cracow, the Holy Father gave a very insightful observation on the motherhood of Mary during a homily he preached on the occasion of the seventy-fifth anniversary of the presence of the La Salette Missionaries in Poland. Speaking of Mary as mother of the hu-man family, mother of the Church, he said, "We know well that a mother who loves cries more than once . . . and if among the Church-approved private apparitions of Mary there was lacking this Mary in tears, our image of maternal love would somehow be incomplete. The mother who loves, sometimes weeps. Even more when a grave danger menaces her child . Her maternal tears are a special proof of love, necessary for humanity, necessary for our people today." How often do we ourselves draw near to those tears of love? How often do we lead our people to those tears of love? ¯ The tears that Mary's love produces are shed in response to our own pain, our own suffering, our own danger, our own brokenness, our own sinfulness. Towards the end of Redemptoris Mater (51-52), the Holy Fa-ther refers to the lines from one of the Marian hymns after compline: "Loving mother of the Redeemer, gate of heaven, star of the sea, assist your people who have fallen, yet strive to rise again." He speaks of the great advances of recent times in human history. And yet, throughout the marvels of our journey in time and space with all the transformations we have witnessed, there remains a fundamental transformation, and that is the ongoing transformation from falling to rising, from death to life. As the Holy Father points out, "the Church sees Mary maternally present and sharing in the many complicated problems which today beset the lives of individuals, families, and nations, and she sees her helping the Christian people in the constant struggle between good and evil, to en-sure that it does not fall or, if it has fallen, that it rises again." This should resonate in each of us if we are sensitive to our own pil-grimage of faith with its rhythms of falling and rising, with its experi-ence of our fragilities and infidelities, with our failings and beginnings 341~/Review for Religious, May-June 1988 anew. Such is our experience as individuals; such is our experience as a community, as a congregation, as a Church, as God's people. Mary's appeal at La Salette certainly relates to our need for conver-sion. (Is the same thing perhaps happening today at Medjugorje?) Yet why do we shy away from this gift offered to us? Why are we so often indifferent, blas6 about these obvious signs of maternal love rushing to us, children in danger, children in pain, children needing help? Is it that we feel that we are big boys now, grown up, ~tnd therefore no longer need-ing this consolation, this warmth, this encouragement, this drying of our own tears, and this loving embrace that helps us believe in our own good-ness and the Spirit's action sending us onwards in new beginnings again and again? The Marian Year can be the privileged occasion for us to re-discover this great gift if we have been neglecting it, or to deepen our love for it if we have not forgotten it. Mary: Continued Presence in Mission to Us Mary, model for us on the pilgrimage of faith; Mary, continued pres-ence as mother. Let us now look at Mary and her own mission, which continues today. As Redemptoris Mater (21) reminds us, Mary's own sense of mis-sion began to be felt at Cana. There we see Mary's solicitude, her com-ing to people in the wide variety of their wants and needs. This solici-tude has certainly been manifested during this last century and a half in her apparitions, especially at La Salette, where her caring wrung tears from her heart. Mary's mission has a twofold movement. She comes to the aid of human needs, but this means that she brings those needs within the ra-dius of Christ's salvific power, as she shows at Cana. At La Salette this is seen in the image we have of the two children, representing our bro-kenness and neediness, being drawn into the radiance that streamed from the crucifix, the ultimate symbol of Christ's saving love. "Thus there is a mediation: Mary places herself between her son and mankind in the reality of their wants, needs, and sufferings . Her mediation is in the nature of intercession: Mary intercedes for mankind" (RM 21), a truth echoing Mary's own words at La Salette, "How long a time have I suf-fered for you . " Lumen Gentium (62) described this same reality: "Taken up to heaven, she did not lay aside this saving role, but by her manifold acts of intercession continues to win for us gifts of eternal sal-vation." This mediation, this mission, this divine pastoral, we might say, continues in the history of the Church and the world. Marian Year / 349 Karl Rahner describes Mary's life as "the archetypal apostolic event . What the apostolate is can be read from her and what she did; she is a productive pattern for the apostolate, not a mere ideal instance of its abstract essence" ("Mary and the Apostolate," Mission and Grace, vol. 1, p. 181). He then outlines some of the characteristics ob-servable in Mary's apostolate. They can serve for reflection on our own apostolate during this Marian Year. In the apostolate of Mary: a) There is a consciousness of its being a mission given from above. (How vivid is this conviction for our own life and ministry?) b) She shows a capacity to wait for the right moment, to know that the mission is to be fulfilled in God's time and manner. (Does not much of our own discouragement at times come from relying too exclusively on our own power, our own schedule, our own programs?) c) There is self-withdrawal behind the person she serves; most of her life is hidden, it is Christ who is brought to the fore. d) There is loyal perseverance. Mary did not merely say yes once, in one great moment. She sustained that yes patiently, silently, con-stantly in the serene assurance of the true believer, in the mature sim-plicity of real greatness, throughout a whole lifetime. (How strongly do we strive for this in our age of easily abandoned commitments? How con-scious are we of deepening this yes every day?) e) There is the cross, a heart stabbed through with the sword of suf-fering together with her Son; there is even the noncomprehension of the decrees of God and of the actions of the Lord himself whom she served. It is an apostolate of hope against hope, of faith before victory is won, of a venture whose reward is not paid in advance, of a loyalty that gives all. (To what extent can we find this spirit of sacrifice, of trust, during our darkest and driest moments in our own lives?) These are foundations for a ~olid Marian spirituality inserted into the very fabric of our apostolic call and going way beyond simple devotion. Yes, Mary is there for us as model for our apostolate. But even more, she is there as a source of the help that we need. Not help with this or that small favor, but help for our deepest need--help in being effective Christ-bearers. Mary's Magnificat Finally, Mary serves as a powerful example and model of the capac-ity to recognize what God has done and is doing in our lives. Her Mag-nificat is precisely this: Mary's personal experience of God's action in herself and in her people. This consciousness compels her to break out 350 / Review for Religious, May-June 1988 into simple and wholly inspired praise, boldly proclaiming the undimmed truth about God, who "has done great things" in her as well as in the whole universe (RM 37). Mary was truly attuned to what God was accomplishing. Could we not write our own Magnificat---on a personal level and on a community level? I recall how touched I was in Angola upon hearing of a mission community having its yearly meeting with its satellite communities. The celebration began with the recounting of their history: how the commu-nity had started, the first ones involved, the failure of the first commu-nity, the second effort, the people involved, the priests who served them. And this was not simply read, but was corrected and added to by the mem-bers themselves. They were recounting the Lord's deeds, the great things he had done for them. And in this regular exercise they were keeping this reality vividly before them. What a beautiful way to attune one's heart and mind to the reality to which we can so often become blinded! The Magnificat is also used extensively as a solid Marian light which makes us vividly aware of God's love of preference for the poor, the hum-ble, and how this is intimately connected with the Christian meaning of freedom and liberation--of redemption. Here again Mary has her place. She can serve as an inspiration in this aspect of the Christian mission be-cause, as stated in the Instruction on Christian Freedom and Liberation published in 1986, "Mary is totally dependent upon God and completely directed towards him, and at the side of her Son she is the most perfect image of freedom and of the liberation of humanity and of the universe" (97). Mary helps us understand that the most radical source of true lib-eration of individuals and even structures is precisely this total surren-der or, as she reminds us at La Salette, this submission to God and his plan for us. Without a revolution of the heart, merely political and so-cial revolutions only lay the foundations for the.next revolution in an end-less chain of humanly oppressive and destructive revolts. Mary proclaims the great things that God does, but these are done for those "who fear him," those who not only are poor and lowly, but have surrendered to him. Mary calls, in a variety of ways, to this radical revolution, which is first and foremost conversion. There is much richness to. draw from here and in other truths about Mary, such as her role in the growing appreciation of the feminine as-pect of the divine presence and the Church. Mary truly offers a seem-ingly inexhaustible source of faith reflection. And again, the Marian Year is an invitation to do such reflection. Marian Year / 351 How Celebrate the Marian Year? Concretely, what are some of the things we can do to benefit from this year of grace? First of all, spend time with Mary. It is as plain and as simple as that. If we are not already doing so, we should make time for her in our day. Let us do like the apostle John and welcome Mary, take her into our own home. Let us bring her into everything that makes up our inner life; that is to say, let us take her into our human and Christian "I," as the pope beautifully expressed it (RM 45). This is the first step: profess our faith in Mary's great love and presence by simply spending time with her and opening our hearts, our lives, as wide as possible to her maternal love. Prayerfully read Redemptoris Mater and other texts on Mary. Again, do this to feed the heart more than the head. Avoid reading only the kinds of works that foster such a strong analytical, critical spirit that one ends up with slices and splices, theological abstractions about Mary, but not with a living presence. Read not to try to dispel the mystery that natu-rally accompanies any great truth of our faith, but read to encounter this mystery with ever greater love. Read and pray to move from professing to living a deep love for Mary, Mother of Christ and of the Church. If some of us have left the rosary aside, let us explore ways to begin to re-discover its possibilities for reflection, for rhythmic, simple centering on Jesus and Mary. If you have a good imagination, use it. St. Ignatius in his Spiritual Exercises does not neglect this tremendous power that we have. In re-cent. years we have easily dismissed using the imagination in prayer and meditation, often because of our climate of high intellectualization, often from a desire to quickly arrive at more advanced levels of prayer. My own suggestion is to try imaging as you spend time with Mary. The re-sults may surprise you. Visualize Mary with you in every situation of your life and of her life. Talk to her, let her talk to you. Let her hold what is still the child in you that may be trembling with fear, doubt, an-ger, confusion, fatigue. Hear her call you by name; hear her invite you to come near; hear her send you forth. Write your own Magnificat. Spend time tracing the great things God has done both in your own life and in the congregation. Recognize God's action in the flesh and blood of your own history: when and how he looked with favor on his lowly servant; when and how he smashed and scattered you in your pride, cast you down from any little thrones you had set up for yourself, or sent you away aware of how empty you re-ally were when you thought you were so rich; how and when he lifted 352 / Review for Religious, May-June 1988 you up even as you experienced most forcefully your own lowliness. Put all that into concrete, vivid terms. And then give praise. Then write your own fiat. Look into the depths of your present and look out towards the possible future and with conviction spell out the fiat, the yes, even though you are not sure of the cost, the possible ex-iles, the shape or duration of the cross you may have to carry, to climb upon. "Yes--be it done to me according to your word." Yes, I let go of my plans, my conditions. I surrender, I submit. Fiat! Again, spell that out in the concrete terms of your own life. At the same time, offer a prayer to Mary asking for her assistance to live out thisfiat as fully and as deeply as possible. And let us not fail the people we serve. Invite them to Mary. Let us attract and lead them to what the pope calls the "specific geography of faith and Marian devotion., these special places of pilgrimage where the People of God seek to meet the Mother of God in order to find, within the radius of the maternal presence of her 'who believes,' a strengthening of their own faith" (RM 28). Our shrines, our programs of devotion, all these can be sources of grace through Mary for the con-tinuing pilgrimage of faith. Be creative in bringing Mary to people and people to Mary. I close with words from our Holy Father's prayer for the Marian Year: "Mary, you received Jesus with ready obedience and undivided heart. You allowed yourself to be led by the Holy Spirit's hidden and powerful action. Sustain us, O Virgin Mary, on our journey of faith." My own prayer for all of us echoes the pope's prayer at a Mass re-cently in Foggia: "May this Marian Year be for individual souls and for the entire community a prolonged, ardent Pentecost." Personal Responsibility in .Initial Formation Melannie Svoboda, S.N.D. Sister Melannie's most recent contribution to this journal is her "Quotations for Com-munity" in the January/February 1988 issue. She may be addressed at Notre Dame Educational Center; 13000 Auburn Road; Chardon, Ohio 44024. For most formation directors, one thing is clear: One of our main con-cerns in the initial formation process is to encourage personal responsi-bility in the persons we direct. What is less clear is the answers to these questions: What exactly is personal responsibility? Why is it so impor-tant in initial formation? How can we encourage it in our directees? What are some signs that a person is, indeed, growing in personal responsibil-ity? And what are some of the obstacles to our encouraging of personal responsibility? This article attempts to explore some answers to these questions. It is based on a series of discussions that our initial-formation team had this past year. I am indebted to our candidate director, Sister Annete Adams, and our director of temporary professed, Sister Mary Catherine Caine, for their valuable input on this topic. Although we were primarily inter-ested in personal responsibility in initial formation, much of what is said here can also apply to the ongoing formation process as well. What is personal responsibility? It is perhaps easier to describe personal responsibility than it is to define it. We saw personal responsibility as a person's ability to make good decisions and to accept the consequences of his or her decisions. Such decisions are made freely; they are not made out of fear or guilt or coercion. The decisions or choices are basically good; that is, they are 353 354 / Review for Religious, May-June 1988 based on Gospel ~alues and they are motivated by love. They take into consideration factors other than the person's own feelings and prefer-ences. And, finally, the decisions are open to the Spirit and open to change as life presents the individual with more knowledge, more expe-riences, and more insights. Why is personal responsibility so important? There are a number of reasons why personal responsibility is so im-portant in initial formation. One reason concerns one of the goals of the initial-formation process: the making of a life commitment. Such a com-mitment is valid only if it is made freely, with adequate knowledge and understanding, and if it proceeds from love. In other words, the very mak-ing of valid vows presupposes personal responsibility. But personal responsibility extends beyond the making of a commit-ment; it is essential for the living of such a commitment in a healthy and happy way. Once a person "graduates" from the "schoo| of initial for-mation," he or she is expected to assume responsibility for his or her own growth and development. It is crucial, then, that formation direc-tors see and encourage personal responsibility throughout the initial-formation process. A third reason why personal responsibility is so vital concerns the nature of religious life today. The many changes in the structures of re-ligious life since Vatican II call for far more personal responsibility than in the past. Changes in our understanding of the vows and community also put far greater emphasis on an individual's ability to make good de-cisions and choices. How can we encourage personal responsibility? If personal responsibility is so important in initial formation, what are some of the ways we can encourage it in the persons we direct? One way we can encourage it is to talk about it. We do this not once and for all, but over and over again, in a variety of ways, from different per-spectives as the person grows and matures in the initial-formation proc-ess. We should talk about personal responsibility in both a general way and a specific way. In a general way we discuss with them the nature and importance of personal responsibility. In a specific way we talk with them one on one about how responsible they are. This means we have to ask some probing questions such as these: When and where are you praying? How do you see yourself carrying out your duties such as study, housework, your involvement in community? What are your responsi-bilities in your current ministry and how are you handling them? What Personal Responsibility in Formation / 355 personal decisions or choices have you made recently? Do you see these decisions or choices as good? Why or why not? How are you getting along with the people you live with and work with? Do they see you as a responsible person or not? A second way to encourage personal responsibility is to allow the per-son in formation the freedom to make choices--both good choices and not-so-good choices. This means that as directors we allow an individ-ual to make mistakes. It has been my experience as novice director that some of the worst choices my novices made were some of the most bene-ficial for their growth. Thirdly, we encourage personal responsibility by affirming a person when we see him or her assuming personal responsibility. We can also encourage it by allowing our directees to live with and work side by side with professed members of the community who have achieved a healthy level of personal responsibility. Nothing teaches better than example. What are some signs of personal responsibility in a person? What are some tangible signs that a person in formation is assuming personal responsibility? For brevity's sake, I will merely list some of those signs as we saw them: The person: --gives evidence of self-knowledge and self-esteem --is basically happy and at ease with life --is able to learn from experience --is able to do things he or she does not like to do --gives evidence of being essentially self-directed ~isplays a consistency between stated beliefs and choices --is able to draw from a variety of sources when making serious deci-sions --gives evidence that he or she has thought through and prayed over the more serious decisions he or she has to make --is open to suggestions and direction --is able to deal with irresponsibility in others; this means he or she can accept it when necessary, but also is able to confront it when this would be the more appropriate option --is consistent in behavior no matter who is or is not present --gives evidence of a healthy interdependence with others --assumes initiative ---can deal with boredom or routine 356 / Review for Religious, May-June 1988 --- can handle both failure and success What are some obstacles to encouraging personal responsibility? As formation directors, what are some of the obstacles we face in trying to encourage persona.I responsibility in the persons we direct? I think the main obstacles come from three different sources: our directees, the wider community, and ourselves. Sometimes the persons we have in initial formation make it difficult for us to encourage personal responsibility. Some individuals come to religious life desiring to hand over all personal responsibility in the name of holiness. They come to us with a tell-me-what-to-do-and-I-will-do-it attitude. In sharp contrast, others enter religious life equating personal responsibility with let-me-do-whatever-I-want-to-do. Both types make it difficult for formation directors to encourage a healthy personal respon-sibility. Other times one of our obstacles may be members of the wider com-munity. Some professed members may possess an obsolete understand-ing of initial formation which says, "Tell the novice what to do. If she does it, fine. If she doesn't, tell her to leave." When a formation direc-tor, in the name of freedom, allows a person in formation to make a poor choice, other members might cry out: "You're letting her get away with murder!" At times like these, formation directors must be convinced that there is much more to formation than having a directee make what ap-pear to be "the right choices all the time." But the greatest obstacle to encouraging personal responsibility usu-ally lies within ourselves as formation directors. We can fall into two "camps" depending on our personalities. If I, as a director, am a per-son who likes to be in control, then I might want to control my directees too much. This means I might not allow them the real freedom to make their own decisions and thus to grow through them. Perhaps I might con-trol their choices through force or even charm. Perhaps, in the name of saving them the pain of a poor choice, I might tell them what to do. Or maybe I control their decisions for fear of what the next director or the wider community will think of me. On the other hand, if I am fearful of my authority as a formation di-rector, I might adopt a laissez-faire style of direction. This means I might let anything and everything go. I might not challenge the persons in for-mation. I may be afraid to question the choices I see them making. Be-cause most communities have so few in initial formation, I might be tempted to "keep" everyone no matter how much irresponsibility I see. Personal Responsibility in Formation / 357 In conclusion, then, we have seen that growth in personal responsi-bility is an integral part of the initial-formation process. But more than that, it is an intrinsic component of lifelong happiness. Someone has said, "There can be no happiness if the things we believe in are differ-ent from the things we do." Through the encouragement of personal re-sponsibility, formation directors can help individuals achieve greater har-mony between belief and behavior. Your World is Your World, mythirst. Love, will all these as beautiful earthly treasures as the one stillbemine? You give me orshall I each day? lose forever will I see thesmell the changing of burning leaves, of the sky., noreveragain will I watch see the trees the birds fly ofmy autumn days beyond my horizon., change their dress? will I feel wherewill the touch all these be, of warm water Love. ? as it caresses oh! surely, my flesh, I'll have or its cold them all coolness in having You! as it slakes Claire Mahaney, R.S.C.J. Valparaiso Community 140 Valparaiso Avenue Menlo Park, California 94025 Refounding Through Values Barbara D. Ledig Ms. Ledig is president of Omega Associates, Inc., in Santa Clara, California. With others from Omega, she has for almost ten years helped religious orders and congre-gations to adjust, with value-based systemic discernment, to the significant changes of the post-Vatican II world. This paper explains the theory and practice of Omega's methods, methods that will be used in the August 1988 workshop for religious lead-ership personnel to be held at Santa Clara University and sponsored by that university and by REVIEW FOR RELIGIOUS. She may be addressed at 410 Pinehurst Avenue; Los Gatos, CA 95030. What is happening in our institutions today? This question is being fre-quently asked by religious congregations, educational institutions, health-care facilities, and,~more recently, sectors of business and industry. It seems that the guidelines and structures that characterized these systems since their first formal beginnings have become increasingly unfocused. This is unsettling not only for those who administer and lead these institutions but for those affected by them. A major portion of society, therefore, is dealing with a shift that is little understood, a shift accom-panied by anxiety and indecision. Solutions that once worked have be-come obsolete and there are no models for new ones. Our religious institutions are experiencing this shift more profoundly than many others in that they have been around for a longer time. They are, therefore, further away from their beginnings, beginnings rooted an historical reality very different from the one in which we are currently living. Members of these institutions are finding that the ideas on which they were built and the type of management that enabled them to sur-vive and flourish are no longer working. The population of religious per-sonnel who drive these institutions is diminishing; as a result people who do not necessarily share the original values that gave birth to them are 358 Refounding Through Values / 359 the ones responsible for making decisions regarding the way they func-tion and how they will be carried into the future. An Historical Perspective The extreme change in the Western world resulting from the French and American Revolutions and the Industrial Revolution in England led to the birth of the great teaching and mission orders of the 1800s. These orders, especially those of women, generally came to operate on a basis of uniformity in dress, behavior, and prayer, with detailed rules and con-stitutions regulating daily life. It was through Vatican II in the 1960s that these issues were readdressed and the Church began to return to a more flexible, collegial orientation and urged religious congregations to re-study and return to their founding charism. Communal life in the convents, and seminaries, where often a hun-dred or more people shared living quarters, began to take the form of small communities for the purpose of increasing the quality of life through relationships in which personal growth could more readily be en-couraged and nurtured. The ultimate goal was increased unity in the Church for the purpose of common mission. The vision was a good one but did not anticipate sufficiently the wide range of skills needed to cope with a radically changed environment and more complex interpersonal relationships. The old hierarchical structures and lines of authority were removed or became unclear, and participative decision making was en-couraged. The effects of these changes increased dramatically over the years and are now being experienced in their extreme. The Dynamics of Transition The removal of clear lines of authority has created multiple handi-caps for those in leadership positions. When clear rules dictate what is right and wrong and when authority is vested in one person, as was the case before Vatican II, decisions can be made on objective criteria that are commonly understood and accepted. When these lines of authority become hazy, when the guidelines are unclear, decision making becomes a more complex issue. Personal and communal discernment, methods that have replaced the more authoritarian ones for decision making, re-spect the integrity of the individual on the one hand but require a more complex level of skills on the other. There has been a shift from a rigid structure to a more flexible one. During the last seven years our work with numerous national and inter-national congregations has, however, shown that this shift is incomplete. Most religious institutions are resting somewhere between a hierarchi- 360/Review for Religious, May-June 1988 cal, rule-oriented structure and a flexible, collegial one. The result is con-fusion, internal conflict, and tremendous stress on leadership. It is a time of difficult transition. Older sisters and priests who have given their lives to build these in-stitutions in order to provide relief to the suffering through their minis-tries feel unappreciated and confused about changing a way that was once so strongly validated. Younger sisters and priests are also experiencing confusion about the past as well as the uncertain futures into which their congregations are moving. The dynamics of such a transition are two-fold. There is a pull back to the old, secure model on the one hand and an equally strong pull to move quickly to a new model on the other. Mem-bers of a congregation caught in the first dynamic may become rigid, an-gry, and controlling while those in the second are prone to overly inde-pendent behaviors. In both cases there is a loss of meaning. These dy-namics are not necessarily related to the different age groups within the congregation but appear to be more dependent on the personalities of the individuals. Going back is not possible, nor desirable. What once worked was ap-propriate for the times. Society has changed, our institutions have changed, and people have changed. How do we bring clarity, unity, and efficiency into our institutions so that they can serve the function for which they were created and at the same time enable them to respect and dignify the growth and well-being of the individuals they serve? The hi-erarchical structures that once worked so well must change in form to meet the demands of this new age and become flexible structures that fa-cilitate caring for individual members and releasing the original energy of the charism of the congregation. The values that gave birth to the in-stitution must be renewed and preserved so they 'can flow through its mem-bers and be expressed in mission, but the way in which those values are expressed must change. The structures that have been removed must be replaced by value-oriented ones. In order to effect this change the insti-tution must first become clear about what values lie at the heart of its system. The core center of values, the faith center, must be identified and clarified. Once this is accomplished the clarified core values, imple-mented by historically congruent means, provide the new structures which enable appropriate adaptation to the future. The Nature of Values Values are not a new phenomenon in our society. Aristotle and Plato spoke of them in the light of ideals, or virtues. They were dealt with mainly in the abstract in terms of states of being to be strived for. Refounding Through Values / 36"1 St. Paul spoke of values in his letter to the Galatians: "Anyone can see the kind of behavior that belongs to the lower nature: fornication, im-purity, and indecency; idolatry and sorcery; quarrels, a contentious tem-per, envy, fits of rage, selfish ambitions, dissensions, party bouts, or-gies, and the like . But the harvest of the Spirit is love, joy, peace, patience, kindness, goodness, fidelity, gentleness, and self-control" (Ga 5:19-23 NEB). In this case values were seen as signs that differentiated behaviors guided by the Spirit from those that were not. In more recent history we have the value-clarification movement of the 1960s and in the 1980s the high point of value consciousness in busi-ness and industrial settings brought forth largely by such books as In Search of Excellence by Peters and Waterman, Theory Z: How Ameri-can Business Can Meet the Japanese Challenge by Ouchi, and Corpo-rate Cultures: The Rites and Rituals of Corporate Life by Deal and Ken-nedy. However, the reality is that it has been difficult to work with values because they tend to elude the possibility for practical application and measurement. The work of Omega Associates, Inc., of Santa Clara, Cali-fornia has been focused on value research for the past twenty years. Dur-ing this period of time we have worked on discovering ways to identify and measure values so that they can be used more creatively to enhance the quality of human life. The first step in this ongoing process was the identification of 125 value words in the written and spoken language. We found that these val-ues appear consistently throughout the life span of individuals and or-ganizations and appear to be stable and evident across all social strata, languages, and cultures. They constitute one segment of a values theory developed by Brian Hall, Benjamin Tonna, and more recently Barbara Ledig which is the basis for an understanding of how values on the indi-vidual and corporate level work. The values theory holds as a basic assumption that language influ-ences behavior, whether it is written language, spoken language, or the language of art and architecture. Some words and groups of words have a greater effect on behavior than others, and we call these words values. The value words we identified form the basis for computerized programs which analyze values in individuals, groups, institutions, and documents and serve as a framework through which we can look at all sections of a system through a common denominator. The basis of the framework is the 125 values. The principles which guide the understanding of how 362 / Review for Religious, May-June 1988 the values work are found in the values theory. Values Theory and the Genesis Effect The basic concept underlying the values theory is taken from an an-cient idea that has only recently been confirmed by modern science. That is, each thought, feeling, and action is preceded by an internal image. That image is transformed into action through language, the language of values. Value words are conveyers of energy and form configurations that reflect the internal imaging process through human or organizational behavior. That is, they identify clusters of human experience and act as a bridge between the inner world of thoughts, feelings, sensations, and intuitions and the outer world of concrete reality. Values are understood in this context as behavioral priorities that an individual acts on. This proc-ess has been defined by Hall as the "genesis effect" in a book by the same name and is based on the biblical concept that it was through, the spoken word that God transformed an inner image of creation into real-ity. In the beginning, when God created the heavens and the earth, the earth was a formless wasteland, and darkness covered the abyss, while a mighty wind swept over the waters. Then God said, "Let there be !ight," and there was light. God saw how good the light was . Then God said: "Let us make man in our image, after our likeness. Let them have dominion over the fish of the sea, the birds of the air, and the cat-tle, and over all the wild animals and all the creatures that crawl on the ground." God created man in his image; in the divine image he created him; male and female he created them (Gn 1:1-4, 26-27 NAB). Values and Their Patterns To identify and clarify our values is a step in the right direction, but what do we do with them after that? Our research has shown us that it is not so much values in themselves that are important, but the way in which they combine with other values in one's life and the priority these combinations take at a given time. We have long been aware of some of the value combinations and the way they can be grouped into clusters and patterns. However, a significant point was reached in our work just six years ago due to new advances in computer technology. Brian Hall and associates of Omega in cooperation with students in the Graduate Di-vision of Counseling Psychology and Education at Santa Clara Univer-sity in Santa Clara, California, discovered new ways to measure and ap-ply values and new ways to break them into patterns and clusters so that they could be compared and contrasted more extensively. This gave us Refounding Through Values more comprehensive information regarding their meaning in the life of persons and institutions. Since that time we have validated our meth-odologies and applied them extensively in religious, educational, and health-care systems involving several international cultures and over 6,000 individuals. The information we obtain from the identification and comparison of value priorities and clusters is used to do a value analysis for the pur-pose of understanding the qualitative nature of the values and their rela-tionship to the meaning system of the individual or the institution. Once this is clear, rigid rule-oriented structures can be replaced by new life-giving ones based on the energy and purpose inherent in the individual or system rather than on external, objective criteria that may be histori-cally biased. Value Pattern I: Phases and Stages In this value pattern we see the 125 values placed along a progres-sive developmental scale divided into phases and stages. The range of the phases is from I to IV with those most basic to human life and devel-opment falling into Phase I. These values progressively become more com-plex as the human being grows and develops, with Phase IV reflecting values of maximum complexity requiring high levels of intellectual, spiri-tual, and emotional development and an environment that supports their expression. This developmental scale does not assume a positive or negative value but rather places emphasis on the integration of the values in the life journey of the individual or the institution in terms of the skill de-velopment needed in order to live them out behaviorally. It is the com-bination of the values and how they fall against the backdrop of the four phases in relationship to one another that determines the quality of life expression. Each of the four phases is divided into two stages, an A stage and a B stage. Values in the A stages are personal values, and values in the B stages are those lived out primarily through institutional interaction. These institutions include the family, place of work, church or syna-gogue, government structures, and religious congregation. Because a per-son's value choices are always limited and influenced by the institutions in which he or she lives and works, the degree to which this interaction can be measured and understood influences the degree to which the per-son can have clarity about the environment's effect on the quality of his or her life. The end result is heightened insight and the ability to make more focused choices. Likewise, an institution can become aware of the 3611 / Review for Religious, May-June 1988 impact it is having on its members. Value Pattern II: Act, Choice, and Vision The value combinations in their phases and stages can also be pat-terned according to the priority they take in one's life in terms of pre-sent choices, past development, and emerging futures. Choice values are those that are the present focus of one's life in terms of time and energy expenditure. These choices are not always made freely but are condi-tioned by one's life circumstances. For example, a person may value his or her family a great deal, but if a crisis in the work place occurs he or she may have to work twelve hours a day until the crisis is resolved. In this case, the value of family would of necessity become secondary in terms of the time and energy available to be dedicated to it. Act values are those values that are foundational to human life. They are the basic values which enable survival and security in the world. When these values are threatened by a change in one's environment, such as a move to a new culture or the loss of a job, priority energy must be diverted from the areas of choice in order to deal with the change. Vision values are those values which energize us and pull us toward hopeful futures. They motivate us in the present by giving meaning our day-to-day experience and enabling us to see beyond ourselves and our present reality. In an institution, Act values serve as the foundation in terms of poli-cies, procedures, benefits, and so on. The Choice values are those which guide day-to-day direction and define the management structure. Vision values provide the purpose of the institution and affect the way in which Choice values are operationalized. Value Pattern III: Cycles A third value pattern emerges when the combinations of values in their personal and institutional dimensions form cycles of development. There are seven such cycles, and each has its own unique worldview. Information around the values in each of these cycles helps in the inter-pretation of an individual's or group's leadership and management style, ethical orientation, faith stance, management of time, and behavior pat-terns under stress. Of particular significance to professional religious per-sonnel are the different ways in which the vows can be understood at each of these cycles. The first cycle is called the Primal Cycle. At this cycle the individ-ual experiences the world as a hostile and alien place in which primary needs are those centered on security and survival. He or she emphasizes Refounding Through Values / 365 material possession because it is through material structures that survival is made possible. This is primarily the world of young children or aged adults who must depend on others to care for them and provide them with basic security. However, through the life journey most people will ex-perience values in this cycle from time to time, for we never lose our need for safety and security. The ethical stance of this cycle is one of self-interest which insures survival. A leader who operates primarily out of Cycle I values will have an autocratic and authoritarian style with his or her subordinates for the purpose of maintaining total control. Delegation comes with difficulty because it is perceived as a diminishment of personal power. God is ex-perienced as a savior who heals one's pain but who is distant and imper-sonal. The task at this cycle is to learn the skills needed to survive in an alien environment and to develop a creative and positive imagination that will facilitate healthy movement into other cycles. The second cycle is the Familial Cycle. As the world becomes less alien and new skills are learned, there is an emphasis placed on values related to belonging to a family, a particular group, or a respected insti-tution. It is important to learn skills that enable one to be accepted by and to contribute to the group. The ethical stance at this cycle is based on fairness and mutual re-spect. Laws and rules are expected to be followed so as to maintain an ordered environment. A leader operating out of this cycle will tend to be benevolent to those who work for him or her but will expect them to obey the rules. The attitude is best described as maternal or paternal in that followers are cared for but are not given any authority. This becomes problematic when the follower wants more autonomy and responsibility. At this cycle God is experienced as a parental master and teacher, through one's parents and through the ministerial figures in the church or synagogue. The primary task at this cycle is to learn skills through formal edu-cation and to begin to understand the world more broadly. Sound relig-ious education in the Faith and in Scripture are important. The third cycle is called the Institutional Cycle. It is here that the world begins to be experienced as less alien than before, and increased emphasis is placed on education as a means to achievement and success. There is often tension between the time spent with one's family and the time spent doing things necessary to enable the family to survive. 366/Review for Religious, May-June 1988 Ethical choices are most likely to be based on what the law and re-spected institutions say is right. A leader operating with priority values in this cycle will have a bureaucratic style and will place high value on efficient and orderly management. Loyalty to the company will be ex-pected and rewarded and disloyalty considered a serious offense. The bu-reaucratic leader may delegate to others but only to those who are most skilled and who have proven their loyalty. God is experienced as master and teacher and is often represented through the ministers and priests of the church. The sacramental life and personal prayer are considered important, as are institutional religion and commitment to a local church or synagogue. The primary task at this cycle is to learn interpersonal and social skills and the skills of one's profession. It is also a time to begin under-standing the difference between one's own values and the values held by one's family. It is a time of preparation for conversion to special service related to God's call. The fourth cycle is the Intrapersonal Cycle. At this time the world begins to be experienced as less certain than before, and new questions arise regarding previously held beliefs and attitudes. A search for new personal meaning and values may be embarked upon and the teachings of formerly respected institutions looked upon more critically. Profes-sional successes may become less important as the individual strives to discover his or her unique skills and abilities. There is a pull between a strong need for independence and meeting the demands of the institu-tions of which one is a part. Issues around social justice may take on new interest and lead to increased involvement in political or social arenas. The ethical orientation at the Intrapersonal Cycle becomes confused as one pulls away from old ways of making decisions and strives to put into action values that are beginning to create a new, more individual-ized way of assessing reality. A leader with priority values at this cycle will struggle between meeting the needs of the institution and being sen-sitive to the more personal needs of his or her employees. It is a time of confusion and of search for the balance between these two, often op-posing, factors. Hence, it may also be a time of inaction because it is simply too difficult to make decisions. This is a transitional stage of lead-ership, sometimes referred to as laissez-faire, for things are very often left to happen as they will. It is critical for persons operating at this cy-cle to learn the skills that enable them to make decisive decisions which meet both institutional needs and the needs of the individuals in the in- Refounding Through Values stitution; otherwise there is the risk of returning to a more bureaucratic and controlling management or leadership style. God is now becoming internal and personal as a friend and lover in-stead of master and teacher. For many, this period is marked by conver-sion to a new commitment to the Faith. The development of skills in the imaginal area is needed in order to see the world more wholistically and creatively. Meditation and spiritual exercises as well as attention to one's physical health are important for growth into a world that is experienced as more complex. It is important to find a p~rticular life-sustaining value system that enables a new com-mitment to faith. The fifth cycle is the Communal/Collaborative Cycle. Individuals functioning at this cycle will experience the world as a place in which they feel they can participate by using their unique skills in a productive way, The search is now concentrated on discovering new ways to inte-grate individual abilities with the needs of society. Because of the high level of interaction at which the individual is now functioning, issues of time management become critical. Persons at this cycle begin to see the world more clearly, resulting, in an increased awareness of issues around justice and oppression. It becomes impera-tive that they have support structures such as a group of respected peers and trusted friends as well as people of the same professional status and ability with whom ideas and problems can be shared regularly. Ethical choices at this cycle are based on the personally meaningful set of values that have developed, and actions are guided by an inner con-science. Laws are respected but not considered infallible. A charismatic and democratic leadership style becomes possible, for the individual has a new sense of personal creative energy and a renewed vision of an in-stitution that can be efficient and can dignify its members as well. Be-cause leaders of this type are in high demand, issues of time manage-ment, stress, and personal health are more important than ever. God now is experienced as a personal friend and companion sharing in the new ex-pression of the gifts that are becoming a part of the individual's life ex-perience. The sixth cycle is the Mystical Cycle. When individuals are able to acquire the skills, maturity, life experience, and integrated personal de-velopment which characterize this cycle, they begin to experience the world as a revered gift they must be responsible for and with which they must creatively interact. 3611/Review for Religious, May-June 1988 Ethical choices are based on an awareness of the rights of all human beings. Activities include doing those things necessary to diminish in-justices in institutions and organizations. A leader operating with the val-ues and skills of this cycle is called a Servant leader. Servant leadership is characterized by interdependence, mutual responsibility, collegiality, and creativity. Group decision making becomes a natural process, and authority is always used corporately. God is now lover, friend, and Lord of creation. Persons at this cycle experience humanity in a new, more complete way through God's eyes. Intimacy with others is a condition for intimacy with the divine and re-quires radical commitment to service and the contemplative side of one-self. This means balancing the personal experience of intimacy with con-templative solitude and obligations to work and service. Those persons who are able to achieve this high level of functioning must learn new skills, the most critical being the skills that will help them to balance their involvement in the development of just and humane in-stitutions with ample time for solitude and intimacy. It is this balance that will enable them to maintain the level of emotional, physical, men-tal, and spiritual integration necessary for being a powerful and yet posi-tive influence in the world. The seventh and last cycle is the Prophetic Cycle. The world here is viewed as a mystery for which "we" must care. "We" is used in this case as Prophetic leadership primarily expressed at a global level. It requires the collaboration of all institutions concerned with human dig-nity and justice. It is also expressed through being a member of a sup-portive community of peers who appreciate a global level of involve-ment. Global involvement assumes equal attention to local levels. Ethical choices at this cycle lead to involvement in activities de-signed to improve the balance between the world of material goods and the needs of each human being. Prophetic leadership is characterized by interdependence at an interinstitutional and global level and is concerned with global ethical issues centered in ecology, human rights, and tech-nological advancement. God is now experienced as the Lord of creation calling all people to cooperate in establishing a more just and ecologically balanced order in the world. A critical skill component of this high level of development is an awareness of the field of consciousness of all of the preceding cycles and the ability to interact with persons at each level. Spiritually, there is a new appreciation of God's Lordship over the whole creation and a reali- Refounding Through Values / 369 zation that all people are being called to cooperate with God in estab-lishing a more just and ecologically balanced order in the world. Value patterns I, II, and III are based on the perspective of the Hall value theory that holds that life is developmental. In this case time is ex-perienced as linear, moving from the past into the future. This is a help-ful way to view the values in their connection to skills as skills are learned step by step in the developmental process. In reality, however, our past and future can only be experienced in the present. Past devel-opment affects the quality of our lives in the present as do our envisioned futures. This brings us to value pattern IV, which sees life as wholistic, with past, present, and future forming the present reality. Value Pattern IV: Goals and Means Values The fourth value pattern is the combinations of Goals, which are long-term values, with Means, or short-term values. A large part of the analysis of values is concerned with this interactive, or dialectical, rela-tionship between Goals and Means. The significance of these combina-tions can be realized when one looks at the difference in the quality of the behavioral expression of different combinations of Goals and Means values. For example, when the value of Worship, a Goal value, is ex-pressed through the Means value of Institution, the behavioral conse-quence would be personal worship through institutionalized expressions such as attending Eucharist or praying the Liturgy of the Hours. When the same Goal value of Worship is expressed through the Means value of Expressiveness/Flexibility, the result may be worship through faith sharing, dance, or creative liturgy. Two people sharing the same Goal value may be at odds about how this Goal value is expressed. Likewise, persons in religious congregations, united by the same goals, may be di-vided in their opinions about the way in which these goals should be ex-pressed. Frequently, institutions have Goal values that are in keeping with the original vision on which they were founded, but have outdated Means values for reaching those goals. Understanding the Value Patterns: The Discernment Process The methodology for working with value information must be con-sistent with the nature of the values themselves. For that reason, unlike most methodologies that were designed to give reports based on factual findings, the methodology for collecting value information and analyz-ing value patterns is based on a process of discernment, a reflective proc-ess that raises questions rather than gives answers. There are several steps in the discernment process. 370 / Review for Religious, May-June 1988 The first step is the collection of information. The information (I) must be high-quality information as well as statistical/financial informa-tion and (2) must be collected in a consistent manner. High-quality information is information that comes close to the pulse and heartbeat of all parts of the system. It is, in this case, value infor-mation. It is collected consistently by specialized instrumentation that uses an underlying algorithm based on the 125 values and the values the-ory. All of the information is processed by the use of the methodology of Convergence, Congruence, and Confirmation. ConVergence occurs when particular value patterns repeat themselves. The information is then checked for Congruency with what the person or persons in the institu-tion know to be true about themselves and for Confirmation in the lived reality. The Instrumentation is as follows. HT-Doc This abbreviation refers to the HalI-Tonna method of collecting in-formation from the formal documents of the institution. This may be the philosophy of the person or persons who founded the institution in which its purpose, mission, and charism are delineated as well as information contained in the rules, constitutions, or directives. By analyzing the val-ues in each paragraph of the documents, a values.profile can be obtained on the paragraphs, on each part, section, and chapter, and on the docu-ments as a whole. In addition, identified areas of interest throughout the documents--such as those dealing with leadership, charism, vows, and mission---can also be analyzed for their value content. These value pro-files are then reflected on and analyzed in terms of congruences and dis-crepancies and the significance they may have in light of internal con-sistency. The information derived from these profiles can be translated into practical applications. For example, by looking at the value patterns in the Act, Choice, and Vision areas, it is possible to see what the docu-ments are saying in terms of the Act area as related to policies and pro-cedures, the Choice area as related to management structures, and the Vision area as related to long-term goals. In a religious congregation the Vision values would define the expression of mission. The Hall-Tonna Inventory of Values The Hall-Tonna Inventory of Values is a 77-item forced-choice ques-tionnaire which raises questions relative to an individual's preferences and choices. The result of this questionnaire is a 15-to-25 page report which shows the individual's priority value choices on a developmental scale. A set of questions is raised for each cluster of value choices. The Refounding Through Values / 371 recipient of the report is then asked to respond to these questions by read-ing through them and identifying those that reflect issues of priority con-cern based on specified criteria. If desired, the Hall-Tonna Inventory of Values can be combined for specified groups of individuals in order to produce a composite profile. This is often helpful in looking at the com-bined values of a leadership team, local house, or general council for pur-poses of planning, education, or creating a corporate mission-and-philosophy statement within the boundaries of the value information ob-tained from the analysis of the documents. Another way to apply this in-formation is to look at the composite values of the entire institution and compare them with the envisioned values of the institution as expressed through its documents. The Hall-Ledig Interview Format (Interform) This is another method by which information can be collected on in-dividuals through a one-hour personal interview for the purpose of com-paring value information from the Hall-Tonna Inventory of Values with value information from the lived reality. Once the collection of information has been completed, the second step in the discernment process is reflecting on the information. The information which has been collected thr.ough one or more of the above instruments is then reflected on and analyzed. The value pat-terns which have emerged are compared with one another, convergences and discrepancies are noted, and discernment questions are raised from the composite information. It is, once again, through the process of Con-vergence, Congruence, and Confirmation that priority issues can be dis-cerned from the large amount of data collected. If more than one type of instrumentation has been used, the process repeats itself each time with questions being raised based on the internal relationship of the value clusters to one another, the relationship between different sets of value clusters, and the relationship between sets of value clusters gathered with each type of instrumentation. This brings us to the third step of the discernment process, which is acting on the information. The focal issues in the data that has been col-lected up to this point have now been identified. Each issue results in a series of discernment questions. As the questions are responded to, the plan for action begins to unfold based on the discrepancies in the infor-mation gathered with each type of instrumentation as well as discrepan-cies between the information from all of the instrumentation used. The information is then moved to action in the form of value-based policies, procedures and minimal-norm statements, leadership training, education 379/Review for Religious, May-June 1988 focus for initial and ongoing formation, and long-term strategic planning. Conclusions The Church today, like many of our institutions, is experiencing a significant crisis. On the positive side this can be seen as a call, a call to reevaluate the way in which it is moving into the future. History has introduced new concept

Issue 44.1 of the Review for Religious, January/February 1985. ; REVIEW FOR R ELIGIOUS(ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The editorial offices are located at Room 428:3601 Lindell Blvd., St. Louis,-MO 63108-3393. REVIEW FOR R ELIGIOOS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. © 1985 by REVIEW FOR R El.IGlOOS. Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis, MO. Single copies: $2.50. Subscription U.S.A. $10.00 a year: $19.00 for two years. Other countries: add $2.00 per year (postage). For subscdpllon orders or change of address, write REVIEW FOR RELIGIOOS: P.O. Box 6070; Duluth, MN 55806. Daniel F. X. Meenan, S.J. Dolores Greeley, R.S.M. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.J. Jean Read Editor Associate Editor Review Editor Contributing Editor Assistant Editor Jan. / Feb., 1985 Volume 44 Number 1 Manuscripts, books for review and correspondence with the editor should be sent to REVIEW FOR RELtGIOOS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393. Correspondence about the department "Canonical Counsel" should be addressed to Richard A. Hill, S.J.; J.S.T.B.; 1735 LeRoy Ave.; Berkeley, CA 94709. Back issues and reprints should be ordered from REvlEw FOR RELIGIOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393. "Out of print" issues and articles not published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. Review for Religious ~,'olume 44, i985 Editorial Offices 3601 Lindell Boulevard, Room 428 Saint Louis, Missouri 63108-3393 . Daniel F. X. Meenan, S.J. Dolores Greeley, R.S.M. Iris Ann Ledden, S.~.N.D. Richard A. Hill, S.J. Jean Read Editor Associate Editor Review Editor Contributing Editor Assistant Editor REVIEW FOR RELIGIOUS is published in January, March, May, July, September, and November on the twentieth of the month. It is indexed in the Catholic Periodical and Literature Index and in Book Review Index. A microfilm edition of REVIEW FOR RELIGIOUS isavailable from~University Microfilms International; Ann Arbor, Michigan 48106. Copyright © 1985 by REVIEW FOR RELIGIOUS. A major portion of each issue of REVIEW FOR RELIGIOUS is also regularly available on cassette recordings as a service for the visually impaired. Write to the Xavier Society for the Blind; 154 East 23rd Street; New York, NY 10010. Religious Life as Unchanging in a World of Change John E Whealon Archbishop Whealon of Hartford addressed the Fall Meeting of the Consortium Perfectae Caritatis in October, 19.84. He may be addressed at his office: Archdiocese of Hartford; 134 Farmingtoh ~v~nue; Hartford, CT 06105. he theme of your meeting, my dear sisters and brothers, is "Religious Life as Unchanging in a World of Change."Th~ medieval~scholastics taught us that distinctions are necessary for ~good thinking, for good logic. So I make a necessary distinction here between the essentials and the accidentals of the religious life. As a Father of the Second Vatican Council (andotherE are precious few of us left :as active bishops these days), I point,out with sortie authority that the council did call'upon religious to change--or at least to consider.changing --the accidentals ofiheir religious life. The operative text is Paragraph 2 of the council's decree Pe~fectae Caritatis, which lays in effect: "The: appropriate renewal of religious life involves two simultaneous processes: (1)'a continuous return to the sources of all Christian life and to the original inspiration behind a given community;, and (2) an adjustment of the community to the .changed conditions of the times." ~ " So the council expected every religious community to fix one eye on the Gospel and on its founder, and the other eye on the modern world, and to update those accidentals which no longer made sense in the modern world. I do think that all communities, nineteen years after that council decree, have done what they were asked to do. The real question is whether some communities have lost some of the essentials as well in their efforts to update. Returning, then, to that basic distinction, I am thinking now of religious life as "Unchanging in E~sentials in a World of Change." 3 4 / Review for Religious, Jan.-Feb., 1985 I wish to do twothings this afternoon: first, to speak about these essentials; second, to read to you some quasi-private correspondence. What are the essentials for us in our living out of the Christian life? Forgive me, not a religious, for listing her~ some of the items that are essential in my life--I suspect, though, that they are quite essential in your lives as well. At the end of the Sermon on the Mount, Matthew gives us the Lord's teaching about the person whose house is built on rock. It is a useful metaphor to describe the person who has certain fundamental convictions which carry through the years. Let the tides and eddies and swirls and winds come, the rock-foundation of these convictions is there, unshaken, unmoved, unaffected by what goes on around. So you and I should be solidly based on the rock of our certain convictions, on the essentials of our lives, so that we are not really shaken by what other people say or do, by the spirit of the age, by the shallow currents of our shallow times. I will now list for you five unchanging elements in this world of change. They have carried me through some years which have been very difficult for any bishop. Perhaps the listing of them will find an echo in your own lives as well. The first essential is God. As the years go on, I "become even more convinced that the incredible design in nature, the intricate and intertwined design of the human body and psyche, and the very continuation in being of this world and of us humanbeings in this world and in.life must be explained by God. How a person can go through, life and not accept a Designer, God, who alone explains life, the world, and the universe, I fail to fathom. The second essential is JeJus Christ, the climax of Revelation. By Revelation I mean that truth from God which we know frrm Scripture and the Spirit-guided Tradition of the Church. From Revelation there are many things God had not ~old us and which we can only wonder about and theorize about in theology. We know so little about heaven and ~hell and purgatory, about what Jesus Christ knew,~ about what the Blessed Mother knew, about how she came to the end of her life, about the Apostles, But we know all that we"need to know to save our souls and to lead a good and fruitfully human life --and whatwe know is summed up in one word, because it is the Word-- Jesus, our Lord. Our life isto be the imitation of that Perfect.Life: Our life is to be our acceptance of the One who is the Way, the Truth, the Life. So, as St. Paul said, life is Christ and death is Christ. In thefirst reading, from Galatians, of today's Mass we have the same lesson: we are baptized into Christ, we live totally in Christ. St. Ignatius of Antioch over eighteen centuriesago described Christ as "our inseparable life." This is what it means to have Jesus as our Lord. For us the ~iimax of God's Revelation is Jesus Christ: in what Jesus was and is, and in, what Jesus has taught us and teaches us. So this is a.second solid essential on which to base a life: Jesus Christ, after God. The third essential for living is prayer, mainly personal prayer, but also Religiou~ Life as Unchanging public or liturgical prayer. One of the standard definitions for prayer is -conversation with God. In my life prayer has not been a. conversation at all with God. My prayer is a poor, one-sided effort to speak to the Almighty and to praise the Almighty. I trust and I believe that God is listening. Prayer is a necessary dimension of living,. I believe, so that a day spent without an attempt at mental prayer, a little move towards contemplation, minutes spent in praise and thanksgiving, would be a ,day somehow lost spiritually. I know that prayer does more good for me than I will ever know, and so prayer is the third foundation for living that I list. A fourth essential is community with others. I am not a religious, but I would have a' very difficult time living alone as an anchorite or a hermit. I need to be with others who think and pray and live as I do, and that is why I live with a community of priests. It seems to me that for much the same reasons the religious life is an element in the Catholic Church that will be present until the Lord comes again. So long as the faith is strong, some will want to live out their Christian lives in a community form of life. Some will be called by God to put themselves under vbw in order to live their lives in Christ more fully, in order to do more for Christ and for his Church. So in .a world of change--and I suspect that the prominence of the electronic, media in our society will make inevitable an atmosphere of continuous change in the: years ahead--religious life will be a constant, an ever-available way of life for those with a vocation. A fifth essential element for any Catholic is the Church itself--the Catholic Church possessed, of a teaching authority or rnagisterium that is a part of the Christ's Church. We are the Church, we People of God. But we are also a Church which has a teaching authority. The Lord Jesus gave a universal shepherd and other shepherds to guide his flock. The Lord Jesus, who taught with authority, told his apostles to use his authority and to teach and baptize all nation's, even to the ends of the earth. One of the dominant characteristics of the Catholic Church is its magisterii~m. We have in the Church an authority to tell us what is right and " wrong, what is true and false, what is to be done and what is not to be done. The test of theomagisterium, and of Our acceptance of it, occurs precisely when we are told to believe something or to do something that we personally would prefer not to believe or not to do. The "obedience of faith," then, calls for some humility. And in a proud and indulgent age, neither the concepts nor the words "obedience" and "magisterium~ are very popular. So, specifically by reason of the magisterium in the Church, the Catholic today should know and hold clearly that racial discrimination is wrong, abortion is wrong, contraception is.morally wrong, liberation theology is in some forms dangerous, and ~o forth. I do not see how a person can live the Catholic life fully without following the magisterium. In saying that, I fully realize that there are distinctions which have to be made about the voice 6 '/ Review for Religious, Jan.-~eb., 1985 expressing: magisterial teachings, the clarity and loudness (so to speak) of that voice;, the.topic taught, and so forth. But my point is that the gentiine ~Catholic is to follow the teaching of pope and bishop, and not turn Somersaults so as to avoid accepting magisterial teaching. It is in the context of this acceptance, of magisterial teaching that I see the various reactions (really only two) to the Holy'Father's letter of April 3; 1983, addressed to the diocesan bishops of the United States. The Holy Father asked the bishops to: give special pastoral.service to religious in their dioceses, with a view to express gratitude for all that religious mean for the Church and also to convey concern over the future of this charism in the Church because of the decline in vocations. The papal letter mad~ reference to the Ten Essential Elements .of Religious Life and to their further explanation in an accompanying document drawn up by the Sacred Congregation for .Religious and Secular Institutes. ,, There.,has been much voiced opposition by some U.S: religious to that document and to the Ten Essential Elements. 1 have heard presentations, that go. into a lengthy exegesis of the document, that anal~,ze the mind,set, the limited world-outlook and limited theology o~ its authors, that criticize the ten points for this or that reason. I can only say to such criticisms that it seems to me to,be improper to attempt to separate the document or the Ten Essential Elements from the Holy Father. In September of last year, in company with~a hundred U.S. bishops, I made the obligatory ad limina visit to Rome and presented a quinquennial report~ on the archdiocese. In talking to me, and to,each of the.other U.S. bishops, the Holy Father asked with concern and worry about.the religioias in our dioceses and about their reaction to :his letter. On the basis of my experience, then, it seems tome that the way to read and interpret this letter is to see that the Lord's Universal Shepherd is'worried about a most.important part of the universal flock, the ireligious in the U,S.A., and wants to tell them what religious life should be: in the past, and now, and in the future. A hypercritical or narrowly analytical reading of that letter will offer, I believe, a wrong interpretation and, in view of the magistegium, not a fully Catholic reaction to it. This question of magisterium is of critical importance today for Catholics seeking to understand more fully the dimensions of their faith. During the past twenty years the underlying question in many news stories relating to Catholics has really been about magisterium. And magisterium is the real question un~derlying the recent discussion regarding two Catholic legislators and their pro-choice stance concerning abortion. I conclude this presentation by summarizing the :several points which we need to hold to as basic for living, as Christians and Catholicsand religious, in an ever-changing world: '1) God; 2) Jesus Christ as Lord; 3) prayer,or our aRempts at prayer; 4) religious community; 5) the magisterium' of~the Catholic Church Religious Life as Unehanging / 7 Come what may in future years, may we hold to these essentials and find strength as. we base our lives, build our house, on them; My second purpose this afternoon is to read to you, for whatever wisdom it holds, my answer to the Holy Father's request for special pastoral service to the Leligious of the archdiocese. A copy of this letter has been. sent to Arch-bishop John Quinn for~reference to the Pontifical Commission which he heads and the committee which he appointed. ~ , My answer was dated August 14, 1984, and reads as ~follows: Most Holy Father: This letter is in response to the request of Your Holiness to the U.S.A. diocesan bishops, asking each to give special pastoral service to the religious in the dioceses. After receiving the letter of Your Holiness, I met with either the provincial or council or community of each of the ten communities of religious with provincial houses in the Archdiocese of Hartford. With each group I discussed the esteem of Your Holiness for these religious, your concern for their future, and religious vocations, and their experience of renewal after the Second Vatican Council as seen in the light of the ten "Essential Elements." ~ I learned that of the ten communities, seven [and here I list,,their names] see the ten essentials as expressing their religious life. Most of these have already had their constitutions approved. Of the ten communities three have experienced renewal in. a different way. In general they have experienced a reduction of centralized and local authority In favor of a more collegial approach, an openness to difference and individual apostolates, a willingness to permit smaller groups to live apart from the larger community, and.a replacement of religious garb with a simple secular dress. In these three.communities, however, a minority of the community has kept the religious garb and traditional customs. These are mainly older members of the community. From these interviews, and from meetings with religious outside the Archdiocese, I conclude: 1. We have today in the U.S.A. two sharply different approaches to religious life. The one approach follows the Ten Essentials. The other approach follows some of the Ten Essentials, but has adopted a noticeably more democratic approach to authority, work, living arrangements and religious garb. 2. These two approaches' are irreconcilable. There is a painful division between the two groups, and a more painful division within a community in which the leadership and most younger members have followed a progressive approach to renewal, while most of the older members have remained conservative.* 3. Some; not all, consei'vative communities are growing. The more progressive communities, our largest communities of women, are Review .for Religious, Jan.-Feb., 1985 showing no growth. 4. Because of these two different approaches to religious life, there is widespread confusion about the identity of religious life. 5. The progressive group,, includes many of our best, brightest, most dedicated religious. Their lifestyle and works of religion are to the credit of their community and Chui'ch. And that they are not growing in numbers is cause for lamentation. 6. The progressive group is concerned that its approach to renewal will be judged as not valid, and they will lose their status as religious in the Church. One answer to this is that they have .already effectively ~ converted the community to the status of a secular institute. The picture is extraordinarily complex. My best thinking is that the Holy See could respond in two possible ways: 1. Following the Gamaliel~principle, do nothing. In fifteen years, a brief time in the life .of the Church, the picture will be much more clear. At the end of the century a decision can be made. 2. Designate the religious following the Ten Essentials, including individuals in progressive communities, as "religious. of strict ob-servance," and designate the others by a different terminology. The conservative in progressive communities should be given special consideration.~ ' ~ My conclusion is that there is in the long run little difference between these two approaches. But, for the purpose of identifying the religious in the. Church' and for encouraging religious vocations, the second approach is probably preferable. With respect and fraternal affection in the Lord. That is the end of my letter tothe Holy Father, and end of my presentation to you. And I am grateful~ for your attention. *In response'to a listener, Archbishop Whealon offered the following clarification: By the terms .progre~ssive and conservative 1 intend nothing other than the more or less conventional way used to describe different extremes in the body p~61itic. I am consciously irying pot to use loaded terms in any way, and so am open to any more successful way of expressing these differences. Future Directions in Ministry Barbara Kraemer, 0 S. E Sister Barbara Kraemer is Vice-President of the School Sisters of St. Francis. This article is based on a presen~tation delivered to the, Sisters of Charity of the Blessed Virgin Mary in the course of their.Assembly (August 6, 1984). Sister may be addressed at her generalate: 1501 S. Layton Blvd.; Milwaukee, Wl 53215-0006. Our future directions in" ministry are rooted in our history and in our current context. We are members of apostolic communities in the United States. Our spirituality is rooted in our western culture. The experience of growth and renewal these past years has been basically positive for Changes have not been made lightly, nor have they been made without mistakes and difficulties. Renewal is an ongoing process. My community was founded at a time when ~Catholic schools were being established to teach religion and to giv~ people the skills they needed in an irfimigra~society. Over the years, the needs have changed and also our responses ~m ministry. Todaywe must ask: "What is our unique contribution in education?" Today the descendants of~the German immigrants are members of the middle and upper classes. Do we continue to have a mission to them? What is its new focus? Do we have a mission to new immigrants from Southeast Asia, from Latin America and the Caribbean? There are several areas of blatant need in the U.S. today that help to direct out: efforts in ministry. They are the real needs of real people and they must be part of our consideration as we shape our present and future responses. First, Poverty. Not the t:oncept, but thepeople who are poor. How can we keep in touch with the devastating reality of the poor people around us?.How can we keep our hearts open to them? What can we do so that the distribution of wealth and opportunity will be more equal? "~ ,. Second, .Violence. There is a lack of respect for life in our country, and I'm not speaking only of abortion or capital punishment, but also about child and 9 10 / Review for Religious, Jan.-Feb., 1985 spouse abuse, prison conditions, war-making. Are we aware of the violence within us? What steps can we take so that in the future our country and our people stand for a nonviolent world? Third, Inequality of Women. Women in our country receive contradictory messages. Are we convinced that further changes need to be made? What is my or your personal commitment to equality for women? Fourth, Economic Exploitation, There is the philosophy that says we should have more because it's available, that we should sacrifice nothing and enjoy our abundance. And there is the undeniable fact that someone can make a living by exploitation, later beginning a respectable enterprise, made more respectable by donations. People are happy to accept the money because they need it. Playboy Enterprises now has a charitable foundation. Do we scrutinize the source of donations we accept? The response we make to these and other needs is important not only in terms of the what but also the how. The value of our future contributions in ministry depends as much on how we live out our beliefs and values, as it does on the work itself. Therefore, I would like to emphasize three characteristics of ministry that are extremely important for the future: insertion into the lives of people; public witness; and effective use of resources. Insertion Insertion simply means that .we must be part of the people we :serve, part of the society we live in, identifying ourselves as much as possible with the people. Sometimes that seems easy, especially when we come from the same class and a similar background. It is harder when a person with ~a middle-class background goes to teach in a wealthy suburb or to work~at an inner-city shelter for the homeless. It takes careful looking and searching to see the people around us and to recognize what they have to contribute to our lives. Not many, if any, of us rea!ly know what it is to stand in a line at a government office waiting'for an unemployment check,.to personally face the question of abortion or divorce. But iLwe let people teach us, our ministry will not be superficial and it will not be judgmental. Recently,someone. questioned the priorities of a small group of our sisters living in a village in Guatemala. "They spend so much time buying food and " preparing the meal," she said. Their work is basically with the .women of that village and the surrounding area. What better way to understand the life of those women than to identify with how they spend their day! And whose time priorities do we use to measure the value of our presence with these people? Henri Nouwen has spoken about how difficult it is for us to receive from people; we 'always want to give. He pointed out: a servant doesnt decide how h~/she is going to serve. He/she comes to work for people and observes and graduall3i learns how to serve them.~ It.seems that this is something we learn slowly in life. New teachers believe that everything depends on them. They prepare and prepare, presenting a day's work in the first half hour of class and Future Directions in Ministry then wonder what they will do the rest of the day. With time they learn that they don't even know what to prepare or what to give until they learn from the students what they need. Teachers must receive from their students in order to be of service to them. There are some consequences to the approach to ministry: We can't as easily deceive ourselves, believing we are in control. Not to be in charge can be very frustrating! Neither should we be an elite group in the Church anymore, on a pedestal, separated from the rest of the faithful. There is no work religious do that laity cannot do. And maybe the laity can do some things better. We may learn that lay leadership can be far more effective than our own in a parish or a school. We may need to stay for years in an area before we are really accepted by the people. This is often true in places like Appalachia where people are suspicious 6f"here-today, ,gone-tomorrow" outsiders with projects. The people we work with who are poor, who have little, help us examine our own lifestyles. We see what we actually need and what we have accumulated because consu-merism has crept in. One sister, speaking about the poor she encounters in the cour~ system, said; "They keep me honest." In our society and in our wo~:ld, the values that are a.ccepted and carry weight are: competition, power, domination, control--what we would characterize as "masculine" values. What our world needs is an alternative vision: not domination, but in,terdependence; not control, but freedom; not individualism, but collaboration. Within the Church, as religious persons, we already bring many gifts. We have the potential to do more. Sometimes lay women see sisters as rivals .for positions or recognition, rather than seeing them as sisters working with them to make the Church receptive to the contribution of women. Collaboration requires us to leave our ghettos, wherever they are, however comfortable. We need to stretch ourselves, to be with those who are different from ourselves and who can complement the gifts we have to bring. For such collaboration, coalitions can be formed so the power of action for good can be strengthened, i have belonged to the Central America Solidarity Coalition in Milwaukee since I returned from Nicaragua in 1980. ~.There are Catholics, atheists, Lutherans, students, union workers, socialists, democrats, medical personnel and many others in that coalition. It takes us time to come to agreement on directioqs or actions. But there, is respect for the differences, which is cbnstantly an example to me. I ~m convinced that it is worth the effort to make the coalition work because we can reach out to more people. We are not only talking to ourselves, to those convinced of the need to stand with the peoples of Central America. We also talk to the Catholics who are indifferent, to the union workers who want to see the relation of Central America to their jobs, and to many others. Our mission as a coalition is served by our diversity, even though this same diversity can be an obstacle, because people tend to categorize others by their associations. That may be what we are afraid of in taking such a step. 12 / Review for Religious, Jan,-Feb., 1985 To summarize, insertion into people's lives calls for a ministry with them, a -ministry which is reciprocal. It calls us to collaboration with other religious, with laity, with people who have the same goals as we, no matter what their background. There is one other point to be considered, and it is a sensitive one. Why would a musician take a practical nursing course and work in a nursing home? Some would say she is wasting her talents. Why would a Ph.D. go to work in a refugee camp or in a Catholic Worker house when~ she could be teaching? Most often these changes occur because the ministers have inserted themselves into the lives "of the people around them, and are listening to the needs of these pepple. Most often these.people are poor. We continue to hear the phrase, "the preferential option for the poor," and it has a foreign ring to it. The expression comes from Latin America, not from the United States. What does it mean? This preferential option for the poor basically is not about the type of people w~e work with, or where, or what type of work we do. It has to do with our hearts and with the values that inform all we do. It has to do with our priority concern in ministry. The term "preferential option for the poor", does. come from Latin America. The Latin American Conference of Religious-(CLAR) has explained its meaning, declaring a priority for certain poor, those who have these three characteristics: (l). they have nothing, no opportu, nities, no resources (2) they can do nothing, i.e. they have no power, and (3) they struggle in faith and love for justice and for a better world.2 The Church in Latin America has made a preferential option to accompany this group of people. And these are the poor 'who evangelize, who convert us. The question is: can We p~rsonally, can our religiou~s-institutes, make such an option in ministry? Can we support those who make this option? Public ~Mi~ "nistry For'some missionaries the preferential option for the poor has led to their persecution, torture, even death, the same consequences that the poor face in their daily lives. By thifir choice these missionaries give public testimony to Gospel values and to their following of Christ. This'is a second characteristic of ministry, public witness. In the United States our bishops have exercised a public ministry through their positions on racism, the threat of nuclear war, abortion, capital punishment and Central America. They' have not been persecuted, but they have been criticized and wooed. They have generated opposition and reaction. J. Bryan Hehir in the commencement address at Catholic University this past year coffcisdy presented.the meaning of public witness for us in the U.S. Church: In the.end a public church is a community which stands for something--indeed, which Future Directions in Ministry v stands f9r many things. It is the product of people who shape their personal lives in such a way that they make a public d~ifference. In concrete terms, that is the challenge of a public church: to live with a vision which makes a difference for the world.3 In this country we have a unique opportunity to 19e a public church. We are guaranteed freedom of expression and freedom from religious persecution. But many times Catholics do not understand this role for themselves or for the Church. Our tradition of separation of Church and state, designed to guarantee freedom of religion and prevent the establishment of any one religion, has been interpreted to mean that religious concerns are private, and that the Church should stay out of public life. The spirit of the Second Vatican Council is just the opposite. Gaudium et Spes calls the Church tO be a permeating rather than a parallel presence in the world. The mandates of Vati.can II must be carried out in the market place, in political cgnventions, in schooi~, in nursing.homes, in international meetings. To move in this direction is a risk. Bishops, Church people, may lose support and privileges. Religious institutes might lose their tax-exempt status, especially if the message they.speak is a threat to the status quo. Yet how ¯ important it is to hear Church representatives and organizations say no, as Bishop Hunthausen and others .have, to weapons production; ~ say no, as Archbishop Weakland has, to the deportation., of Central American refugees. More and more the Church must be known for upholding the vision of a better world and thus announcing the Reign of God on earth. It is unfortunate that at times we hear more from .our bishops than from our parish priests. There is such a need to awaken a consciousness of injustice. Who is doing it? Are we? Just as we say an institution has a mission or a sponsored program has a mission, so the total religious community or institute has a mission and can make a corporate response to the needs of the world. The community can take a public stance on certain issues, not because they are fads or the latest cause, but because of the values that we believe in as religious persons, as Catholics, as Christians. Furthermore, the leaders of a religious community, by their writing and other.actions, can call attention to injustices and to needs in society and in the Church. For years, the Sisters of Charity of Nazareth, Kentucky, have been using a corporate reflection process in their community. They reflect in small groups and then in larger groups on a certain need or concern, for example, racism. Most of their sisters are located in the south. Publicly they are known as a community tha~ stands against racism. What are our communities known for publicly? How can the Gospel affect the world through our 9ommunities? Another dimension is the public witness of individual members of the community through writing, public appearances, participation in demon-strations, lobbying for reforms, holding prayer vigils, even civil disobedience. Our beliefs and values as a religious community, stated in our documents, are a guide to us as members examining the need for public witness. Increasingly, 14 / Review for Religious, Jan.-Feb., 1985 this area of action l~as become more controversial within the Church. as we face the question of public office. It may not always be appropriate for individuals to speak publicly or take political stands. One of.our sisters in'Honduras, Maria Rose Leggol, directs a program for orphaned and abandoned children. The success of her efforts depends on support from all sectors of society and from the Government. Another ' sister in Central America works in a refugee camp. If she wants to continue to work there, she cannot criticize or even complain about anything that happens. This is especially difficult for her because of her background in union organizing in the south, but she makes this choice in order to continue her ministry. What is important is that some of us are present in the public arena--as legislative aides, as members of UN commissions, as writers for national publications and as artists who call to mind the beautiful in this world. Through some of our members we can be present where decisions are made, where values can be influenced. One caution in all of this: we must avoid dichotomies. Rather, we must see the connections. There is not only one way to look at anything. So, we are not all ptiblic figures or writers or artists. But some of us are. And weare all called to be leaders and prophets in our own ministry. The choice is not between direct service and structural change, between education and social justice, between the individual and the corporate. The choice is between cooperation and competition. The challenge is for us to see the connections among all of these types of ministries, and to be a public witness in the spirit of 1 Co 12:4-5: There is a variety of gifts but always the same spirit; there are all sorts of services to be done, but always to the same Lord . Effective Use of Resources As members of religious institutes Wer share in their personal, financial, institutional resources. We do have some money at our disposal and perhaps, as religious communities, more money than many individuals in our society, because the money is held in common. At the same time we also have needs within our-communities, including retirement needs. Therefore, there has to be a balance between the use of inonies to meet those community needs and to respond to ministry needs. A question to ask, as a community, is: What are the ministries that we believe in so much that we are willing to make sure that they continue? We can make sure that they continue in different 'ways. One is~by giving personnel, maybe even sacrificing someone we would like to see in internal community work so that ministry needs can be met. Another by allowing our members to work by contributing services, that is, working for a stipend or lower salary. A third is giving real money, on a one-time or an ongoing basis. Maybe those earning more can contribute or be assessed a certain amount annually to support those who do not earn enough. Future Directions in Ministry ] 15 An example of how to insure an ongoing program, in this case one that meets the immediate food needs of the poor, is the St. Benedict Meal Program in Milwaukee. This program has been organized citywide with many parishes and organizations providing the meal one day a month for the people who are poor and homeless. It is a program that does not drain resources, because different parishes and groups sponsor one day a month. They can afford to do that. It is a program that is systematized so that people are fed every day of the month. Therefore, it is a program that is ensured a long life and is a real service to people. St. Benedict the Mror Parish also had the idea for,the project now known as the Benedict Center for Justice, which helps women in jail through a program of v!siting, of education, and of job counseling. This program is dependent on outside financial resources to be able to continue. There are limits to financial commitments, and the parish may not be able to do much, but they have established a brainstorming group to consider the long-term. Over the years, our religious institutes have made some institutional, Commitments. We must evaluate these to determine whether they continue to respond to the fieeds of people, and whether we have the resources, personal and financial, to maintain them. Institutions can give a service that individuals cannot. Because of the size of an institution and its very existence, it has a certain amount of clout, or power. An institution can have an effect on a political issue, for example. We have been looking at this questirn in relationship to our health care institutions in the United States. We have one rehabilitation hospital, one nursing home, one psychiatric hospital and one general hospital. We have been asking whether we should maintain the one general hospital, and until now the answer has been "yes" because having a general hospital allows us to speak in a forum that would otherwise be closed to us. . An alternative tO owning and operating an institution is to sponsor an institution or a program. For example, our community sponsors the LaFarge Lifelong Learning Institute, a separately incorporated organization, serving the needs of over one-thousand elderly people each semester by providing classes, a place to visit, h.chapel, and a hot meal at noon. The community has no financial obligation to this institute, but some of our sisters, active and retired, work within it. Another example is a project our community sponsored some years ago in the Walker Point area of Milwaukee. It is still bearing fruit, even though the project as such has ceased to exist. A small group of sisters researched the needs of the Walker Point neighborhood community. Three of them began to live and work there. One worked with a handicraft cooperative, another helped to establish a neighborhood newspaper. They all served within a local parish. At the present time, only one of those sisters remains, but now there is a tri-college outreach project, with our college, Alverno, participating, to help women in that area of the city who have not had the opportunity to continue in school, to complete their basic education. So needs change, responses change. If there 16 / Review for Religious, Jan.-Feb., 1985 is some ~commitment to an area, sponsorship ofa new program, even though that program h~is a time limit, m~y be one way to serve people, Many of us are familiar with discussions about the meaning of "corporate th.rust~ or ',corporate commitment." Institutions and sponsored programs and parish schools are clearly ',corpora, te" commitments. But there are other ways of serving ,that amplify :our undei'standing of the corporate dimension. For example, the Capuchin priests ~nd brothers have some intentional communities, In one the priests are in different w.brk but they are all committed t~ being part of the inner-city neighborhood the~ live in; and they share the same values and concerns about justice. Another w,ay of looking at the corporate dimension is to see it present in each member,of the community. One member may say about another, "Oh, she is just going off to do her own thing." What that person may not know is that this itnd~vldual may have internalized v~ery well the vision of her foundress and theigoals of her community. Se.eing a need, she might, respond as an individual but very much as part of the community Bishop Kenneth Untener of Saginaw, MI, said to the religious of his diocese that the measure of the val,ue of religious life is the impact of our lives upon others. He says, ~ ' Today your witness is more individuali Today we notice how each of you prays. Today we notice how each of you finds ways to :live out the vow of poverty. We notice how celibate commitment is expressed through your own person. We notice your attempts to be obedient to the Lord's call, to the work of your community, to the needs of the Church. Your respo~nse unfolds in ma~ny different ways . You are aware, I'm sure, that this p~laces different demands upon ~ou. It is One thing to be a member of a community whose Collective life makes an impact. It is quite another thing to make an impact through your own individual life. The Church needs both . 4 If this trend is true, and we know from our experience that it is, then it continues to be exceedingly important that each one of us develop ourselves, our own resources through study, reflection, education and through other ways :of ~keeping ourselves open, to learn more an~l to become more. Experiences of people very different from ourselves can be broadening if we are open to them. One of our sisters, participating in our mission exchange program, went to Peru to develop her Spanish and her understanding of Hispanic people. She works with learning-disabled children in Aurora, Illinois, many of whom.are Hispanic. This year she is back in Aurora, her h~art opened to the pastoral needs of the Churc~h in another part of the. world. We are all aging and though x~e might be happy with .the work we are doing, we have less choice about, what else we might do. The Sisters of Perpetual Adoration in LaCrosse .~ponsored a hostel last summer for their sisters age fifty'five ~nd older. It ~;as a program of theological reflection, in which participants looked at their own futures and possibilities for new directions in their lives, recognizingithat with aging come physical Limitations. The contribution of new members also needs to be drawn out and appreciated. When we think about~lspecific ~vorks, we need to recognize that new members are not necessarily in education or health-care fields in which Future Directions in Ministry many of us have worked. What do they bring? What kind of ministry directions do they point us toward? We had a meeting of all our formation directors from different countries during December, 1983. One of the points mentioned at that meeting was that the new members help to form the community. If we really believe that, we have to find ways of putting it into practice. Sometimes they are so new that they do not take much initiative, or they are drowned out by the initiative of other members. We need to look for ways to hear their voices so that they can really shape the community, which is theirs, in the future. Each one of us must: Consider the treasure that w~ arer the gifts and skills and abilities we possess. We must recognize our own freedom or lack of freedom to make changes, to start on a new path, to "let go." We must take into account our limitations, our personal needs. The deeper our awareness of our own selves, the more we can be in ministry. We, in the United States, in the Catholic Church, have a unique opportunity to be prophetic. We belong to a Roman-based Church that, at the present moment, emphasizes hierarc~iy at the exPense of the prophetic dimension, and the Church needs both. We know that at times our contribution is not recognized. Thdt does not mean that it is not valuable. The Church needs the dimension we bring just as the body needs both arms, each finger and toe. To be prophetic in ministry may mean nothing more (or less) than that each of us and all of us pursfiE our goal as members of our communities, which at root is the goal of the Church and' ultimately of the Gospel, to transform the earth and promote the Reign of God. ' We express our fidelity to that goal through our ongoing willingness to reexamine our ministry priorities. As :we crntinue that reexamination, we must keep before us the people we serve. We must ask ourselves about our awareness of reciprocity and our efforts to collaborate. About the quality and the fearlessness of our public witness; individually and corporately. About the creative and effective use of our many-faceted resources. Then we will be prophets in the Chui'ch of today ¯ and tomorrow, true in our following of Jesus and fa'ithful to the heritage of our communities. NOTES t Henri Nouwen, "The Spirituality of Struggle," a presentation at the annual meeting of the U.S. Catholic Mission Association, May 6, 1984. , 2Cited by Anthony Bellagamba, I.M.C., "The Preferential Option for the Poor," Alba House Cassettes, Canfield, Ohio 4440~6, to be released in Spring, 1985. 3j, Bryan Hehir, "A Public Church," Origins, May 31, 1984, p. 43. 4Kenneth Untener, "The Rich Abundance Within an Earthen Vessel," Origins, June 7, 1984, p. 61. Focused Freedom: To, Someone in Formation Desmond O'Donnell, O M.1. ; Father o'Donnell, is a General Councillo~r of his congregation, and may be addressed at the generalate:~ Oblati; C.P. 9061; 00i00R o m~a-Aureh"o; Italy. His last article in our pages, "The Problem Member in Community;~ appeared In the issue of March/April, 1981. Agood friend confides in you that he or she is considering adopting a way of life which will guarantee reasonable security but no significant material rewards, in which Considerable mobility of residence may be foreseen, in which work-preference will not always be,given, in which marriage and family life ar~ forgone and for which a seven or eight year training period, will be necessary. What would you sa); to your friend? What sort of questions do you think he or she should consider? Is there~ one big question which your friend should face deeply? Before you read further, in this letter, it could be useful to jot down the sort of questions you think you~r friend should think about before he or she gets into this unusual way of life. t No deep reflection is necessary to discover that your friend is thinking ~bout giving up a great deal nor to see that the demands of this way of life are unusual. Can you do it? Is it worthldo~ng? Has anyone the right to ask all this of you? Why are you doing it anyway? What do you hope to get out of it? These are some of the spontaneoqs questions which might come to mind in responding to you~ friend. It is clear that at base there is question not merely of material prosperity, marriage or m~obility but of your friend's very self, of his or her core freedom. Your friend h~s to face the issue of exercising or of losing his or ~her freedom in a very radical way. You are aware~that I am talkin~ about your own respofise to priesthood or to the vowed life. Looking at either from this human point of view that of using.or losing one's freedom---can~,be a good starting point. The questions are 18 Focused Freedom / "19 important for you at this time and they cannot be answered theoretically nor by another person for you. Your own very personal freedom is at stake, The exercise of freedom at any level is personally demanding but at the level of priesthood or the vowed life, one's entire personhood is involved. 31,000 priests asked to be dispensed from their way of life between 1963 and 1978; 60,000 sisters have changed their way of life during approximately the same period. Did these sincere people have freedom? Did they lose their freedom? Did they give it away? 'Did they have it taken from them? Or did they find it only in later life? What does the fact of their presumably painful experience of staying, then leaving and readjusting to a new way of life, say to people life yourself? The failure to deal with this sort of question could mean that you become an additional statistic. Keeping Your Options Open There is a very obvious, and attractive temptation today to avoid the risk and exercise of freedom at any depth. It is to avoid completely all deep and permanent choices like marriage, priesthood or the vowed life. It is to sidestep all unconditional decisions. Besides being aimless, this if-perhaps-maybe-for-a- while exercise of freedom is purposeless, as we are~ reminded by Dag HammarskjiSld -- "The man who is unwilling to accept the axiom that he who chooses one path is denied the others must try to persuade himself, I suppose, that the logical thing to do .is to remain at the cross roads."1 We can understand and admirea married couple very fruii-fully renewing their choice of each other, at regular intervals, but constantly revising or reassessing their choice would hardly make for a deepening relationship any more than regularly uprooting a flower and replanting it would help it~ growth. As Karl Rahner reminded us, freedom is not exercised in the constant revision of choice but in the, ability to make one choice and follow it. Experiencing Freedom . 4, To be free is to be untrapped, free from han/~-ups which could hinder a chosen directioning of one's life. It presumes the ability to shake off anything which might limit the power to say yes in the direction of a deeply-chosen goal. More positively it is the power to surrender one's whole self, to lose oneself even one's life--for a chosen cause: It is the ability to bring oneself together, to collect one's frequently scattered parts, to point them and trigger them all in one important direction. Freedom at its best enables the momentous launching of one's life in a morally irreversible .direction. "Man is free when he is able to make up his mind in conformity with the highest values and the ultimate aims" (John Paul II to the Faculty of Frib~urg University, June I3; 1984, quoted in L'Osservatore Romano 2/7./84 p.3). Maximilian Kolbe was most frbe when he walked out of his cell in 20 / Review for Religious, Jan.-Feb., 1985 Auschwitz to take the place of another prisoner about' to be killed:" .Dag Hammarskj~ild tells us about his '.freest moment--"To be free, to be able to stand up and leave every, thing bfhind--without looking back. To say yes" (p,88). ~ Jesus .summa~:izes his life thusT--"I~ lay down my life., no one takes it from me. I lay it down freely" (Jn 10: 17, 18). While this deepest exercise of freedom can sometimes be socially supported and encouraged by less than totally selfless motives, it can come ultimately only from someone who i~ rich indeed--a real adult. No wonder (Jordon Allport reminded us that only adults can commit themselves and that commitment and adulthood arrive simultaneously. Appreciating Freedom It seems to me that one blessing of this age of totalitarian regimes and mind-manipulating techniques is ttlat it is leading to an increased appreciation of freedom. In the past the conscious awareness of freedom was lower because it was less necessary, or less encouraged but now there is a growing sense of human rights and freedom everywhere. Some would see a need to recall St. Paul's words today even in the Church: "Some who do not belong tO the brotherhood have furtively crept i,n to spy on the liberty we enjoy in Christ Jesus and to reduce us all to slavery again" (Ga 2.4): To which he opposes the fact that "When Christ freed us, lie meant us to remain~free" (Ga 5.1). Paul surely appreciated hisfreedom agai.hst those who would limit it even within the Church. ', It is only in freedom that we c.an become our best selves by transcending ourselves in an act of kenosis and thus reflect the justice-fidelity of God by the power of his Spirit---"Where the Spirit of the Lord is, there is freedom" (2 Co 3:17). When we use our freedom toldo what w6 know is right or what we know we are called by God to do, we arellike God whose dabar was his word-event, his word-acted-upon in freedom. Our freely acted-upon word no~t only expresses us but it makes us what we are,. as Karo.l Wojiyla, later Pope John Paul II, emphasized in his Acting Person. Thus it is that freedom involves your deepest you. Your free acts express you, and they also make you---especially those rare acts of dedication which influence your life'~ direction deeply. While you can be forcibly limited by others whenexpressing it externhlly, this core freedom can be touched only, and used only, by you. The full and, fruitful exercise of this freedom calls for an ever-deepening appreciation of it. Conscious Awareness Since thefinal choice of priesth~aod or/and of the vowed life is. going to be an expression of your deepest freedom, it is important that you get the feel of this freedom now. You cannot lose yourself unless you have found yourself. It will only be when you have exp'ressed and felt the satisfaction of lesser Focused Freedom / 21 :freedoms that you can gradually appreciate the deeper ones. and finally the deepest one of being "ready at any moment to gather all into one Simple sacrifice"2 as Hammarskji51d put it. -~, Have you recognized yet that every choice is a little death; that every choice makes you in a way that can never quite be unmade? Or have you ex;er thought and reflected upon how prominent people in the Chuich, in your own congregation or in history have exercised their freedom? Why not organize a seminar or write a paper on one of these people and then line it up with the oarticioants' own experience of freedom? And to flex your~own freedom muscles in the exercise of everyday actions such as eating, drinking, fasti~g, going to bed, getting up, keeping to study or prayer exercise/schedules can be a revealing and helpful exercise. This recognition of' the primacy of the practical--just doing it--will add authenticity to the reading and reflection you do on the subject. Your failures to be free can teach you as mu(has your hard won victories. From these you can discover and list--it is good to write them down--the areas of your freedoms and unfreedoms and what it is that contributes to'each. Your freedom to finally choose the vowed life or. to accept priesthood will be on sand or on solid ground depending on the type of soil you have prepared over these early years. The fact that. you fail or succeed in exercising your smaller freedoms could be less important than ~,our discovery of what motivated the success or failure. That iswhy the habit of monitoring your.freedom in a daily examen of consciousness is important. Heightened physical and mental aware-ness has great benefits for richer living: Try to grow in a similar awareness of your freedom by learning to look at it reflectively. Discerning Freedom , ~ To help you in monitoring your freedom-efforts as you grow into~your vocation, may I offer you a guideline or norm? As you find yourself growing in peacefulness, ease, harmony or even enjoyment of your way of life, you can know that you are moving into real freedom in your vocation, This, of course, allows for rough spots and moments of doubt but not for a constant series of such. You will grow into thefeeling that paradoxically you are beco .ming less free to choose outside that way of life as a happily married couple becomes less free to part, with the years. In a way, your growing vocational choice can be compared to an onion with its many layers~ If the core is sound, then each layer originatingfrom the core fits around it and strengthens' it~ As time passes, the healthy core becomes safer with its close-fitting layers protectingly around it~ And a time comes when the core cannot be touched unless the layers are gradually and destructively removed and the entire organism destroyed. That is why. it is difficult to lose a genuine vocation and impossible to lose it suddenly or without gradual and long infidelity. If a person's vocational choice has been sound in the beginning and 22 / Review for Religious, Jan.-Feb., 1985 succeeding choices emerge from it and fit it, then what is called loss of vocation has tb be more a partial disintegration of the personality than a departure from something which was part of it. If, !on the other hand, the core has been poorly motivated, the later layers are more like wrapping paper which can easily be removed b~cause ~they do not really belong; they, were put on rather than having emerged from the core. Thee vocation was not lost; it was never there. So it is vital in these early years to beaware of your core freedom, to reflect on it and to relish it.~Each day of ygur life over these early years cannot be a review, a revision nor a momentary rejection of your basic choice just as the layers of a healthy onion cannot be !removed even for constant clinical analysis. On the contrary, each~act is a renev~ing and deepening of what you know was a healthy initial choice. It will help you perhaps in ~onltonng your grdwth into freedom to consider Ivan Illich's question about schooling--,'Is it a place where the child . is~,chasing knowledge or where knqwledge ~s chasing the child?" In these early years, do you increasingly get the feeling that this way of life is something you are pursuing more comfortably eac.h year or do you have the feeling that it .is something clumsily pursuing you and with which you are increasingly less than comfortable? Or to put it another Way, can you see and feel yourself enjoying this way of life freely in, say, tweniy years' time? Is this way of life becoming more "good news" to ~ou each year? If you answer these questio.ns in a clear no or with a hesitant yes, you have reasons to doubt the presence of freedom in your present way of life. . I ~ Spiritual directors now exercise their role less as directors than as someone who accompanies--a sort of spiri.tual friend. And who better to help you monitor your growth in freedom? ~With this friend, you can, as it were, take your freedom out to look at it in the only way possible--how you use it from day~to-day, In the presence of such~ friend, you can bring yourself to account gently and even ask him or her to do it for you. Formators, too, have an important role to play in our growth in the external use of freedom. You can 'r.easonably ask, then, that they fulfill their contractual role- that of leading you into a life'form which they themselves are already living. In recent years .,there may have been a sort of suicide of leadership in reaction to an earlier bver-authoritarian model. But laissez-faire leadership is not a Christian model and if your formators use this, they do you an injustice. If you feel theyare faili,hg you in this way, yo.u can reasonably ask them to encourage, challenge and confront you on your external behavior in such matters as presence at commgn prayer, availability to the community, academic results, interpersonal behavior and pastoral work. Both your spiritual guide and your formators are important, in helping you find your response-ability in freedom. ~ ~ Focusing Freedom ,~ .~ It seems very significant that s~]ch a diverse group as a Dutch spiritual Focused Freedom writer, a Jewish psychiatrist, a French philosopher and an American psychol-ogist stress that focusing is an indication of adulthood. Van Kaam says that permanent commitment is entrance intopotential maturity after the indecisiofi and dispersion of adolescence, while Viktor Frankl stresses that the human person actualizes him or herself only insofar as he or she becomes committed to life's meaning. Gabriel Marcel adds to this by reminding us -- "Man can know himself only if he is committed and only the man who knows himself is ready for ~ommitment." Gordon Allpo~t seems to summarize it by saying that it is only when youth begins to plan for life that the sense of self is complete. Like a river which gathers force when it is channeled, freedom is at its best when it is focused. A man is never so free in his relationship with women as when he deeply chooses and marries one. Freedrm is maximized when. it 'is purposefully pointed in one direction. Because all freedom is ultimately situated in a pla,ce, time'and activity, it must be focused to be full and fruitful. You are now looking seriously at one life-form on which you consider it worth centering your freedom. Your diocese with its people, its structures and its leaders or your congregation with its charism, community living and mission, offer you an opportunity to express yrur freedom in and through them. The question before you remains -- "Is this the structured life-form in which and through which I can freely b~come my best self?. Is this where I want to focus and express my deepest freedom unconditionally?" Hume said that reason must always serve passion and Lonergan described emotion as the mass and momentum of human existence. True, to follow feelings or to be driven by emotions is not necessarily to find one's vocaiion, but feelings and emotions experienced over a time can help us find our personal truth." Despite-the partly foreseen sacrifices entailed in your con-sidered way of life, do you feel that this is where you want to express~our personal gifts;' that the mission of this diocese or congregation is increasingly getting hold of you? Do you feel even somewhat driven as St. Paul expressed it in speaking of his own mission: "It is for'this that I struggle wearily on, helped only by his~' power driving me irresistibly" (Col 1:29) or lik~ Jeremiah: "You have seduced me, Lord, and I allowed myself to be seduced"or like Jesus when he said: "I have come to bring fire on the earth, and how I wish it were blazing already" (Lk 12.49)? Do you feel a conviction that something important will remain undone if you do not do it because,no one else can make your unique and irreplaceable contribution?' While. this experience has come to some people in one momentarily very strong impulse, it comes~to most of us in a calmer and more prolonged way. But come it must and pres~ent it must be, if you are to launch your life freely into the life-form you are now consideiing. Freedom Through Community One good way to determine the quality of your choice now and throughout your life will be your attitude towards and your actions for or 24 / Review for Religious, Jan.-Feb., 1985 against the community you join. ~her.e will ever be a healthy tension between your individuality and the community. Dialogue and discernment will have to ¯ be a permanent part of this interdction but from the point of view of the new member like yourself, he or she can reasonably ask: "Will this presbyterium or c~ngregation give me the experience of a community of believers so that the exercise of my freedom in faith arid love will be supported or am I just being invited into a busy bachelors' club or into a same-sex group of social workers where interaction is generally SUl~erficial and mostly for the sake of smooth interpersonal relationships?" On 'the other side of the dynamic, a modern Jewish scholar poses questions t6o: "The proper use of autonomy begins by repudiating the self as a monad! I am individual and unique but likewise inseparably part of all mankind. More, by my finitude I am necessarily more intimately linked to some of its vast number than to others. I am therefore morally obligated to live my life,in community with them and exercise my personal autonomy in terms of them . I understand that to mean that my community .may reasonably demand of me that 1 discipline my will so that the community can function and persevere . It can also legitimately expect me to sacrifice my conscience when its promptings conflict with central affirma-tions of my group . .Our com¯munities and traditions bear a wisdom far more profound and embracing an,d certainly more enduring than anything we could create on our own. In conflict with it we must often bow to what, against our private judgment but in due humi.lity, we accept as.its superior understanding.'3 I have consciously omitted mtich explicit reference to God in this letter so far. I thought it best to isolate the ~,experience of any focused freedom without naming the central motivation which would inspire it in our case, namely faith in God and in his Son, Jesus Christ. To return to your im~ aginary friend of the first paragraph, sure!y the deepestland most inclusive question for him or her will be: "Why are you doing this?'? Because priesthood and the vowed life are meaningless without faith and a real experience of God. the choice of these vocations without faith would beiself-destructive and ~]ltimately harmful for others also. It is not easy to define priesthood or.~ the vowed life with theological precision but one t6ing remains clear, namely that a deep experience of God must be the motivating force. Even positive motives such as preaching good news or changin~ political structures for the sake of God's poor, will not sustain these life-f0rms. While this faith-motivation does not usually come to us as it did to Paul en route to Damascus, it must be there just the same, despite the often-present doubts which are part of any adult faith. "Father, if it be possible." was i .fiamediately followed by nevertheless spoken in faith and freedom by Jesus. Freedom and Uncertainty The .quest for total certainty iis self-defeating whether it is about hang gliding or about God, whether it i~i abou.t someone we love or the significance Focused Freedom of our own lives. Caution cannot be a substitute for action; it can only accompany it. We must beware of theorizing too much about certainty and freedom in a veiled attempt to eliminate the risks of action. Lot's wife was almost persuaded to leave Sodom and Gomorrah; Agrippa was almost persuaded by Paul to become a Christian and the rich young man was almost persuaded to leave his wealth and follow ,lesus. Their search for certainty paralyzed them. Again, Dag HammarskjSld helps us: "Once I answered yes to Someone or Something. And from that hour I was certain that existence is meaningful and that, therefore, my life in self-surrender, has a goal.TM He acted in freedom despite the uncertainty expressed in his "Someone" or "Something." It is surely important to be as free as possible before making important life decisions but this is not to say that we must await the chimera of perfect freedom. Carl .lung reminds us: "Life itself flows from springs both clear and muddy. Hence all excessive 'purity' lacks vitality. A constant striving for clarity and differen-tiation means a proportionate loss of vital energy, precisely because the muddy elements are excluded. Every renewal of life needs the muddy as well as the clear. ''~ Muddy freedom will become clearer #s it is exercised just as the str~earia gets clearer on its journey from its muddy source. Conclusion I find that Robert focused' freedom: Frost offers people like us an ideal, as we grow in But yield who will to their separation, My object in living is to unite my avocation and my vocation as my two eyes make one in sight. Only where love and need are one and work is play for mortal stakes, is the deed ever re.ally done for heaven and for future sakes. NOTES ~Dag Hammarskjtild. Markings Ed. W.H. Auden: Faber and Faber Ltd, London 1966. 2Dag Harfimarskji51d. op. cit., 1. 3Eugene Borowitz Theological Studies. March 1984, "The Autonomous Self and the Commanding Community." 4Dag Hammerskji51d. op. cit., 1. 5Carl .lung Psychological Types Bollington Series (Princetown), 1974, p.244. Trusting in the Providence of God Mary Ann Fatu~a, 0. P. Sister Mary Ann is well. known to our readers by reason of her earlier contributions, the most recent of which was "Catherine of Siena on the Communion of Friendship" (March/April, 1984). She may be addressed at her office as Chairperson of the Theology Department of Ohio Dominican College; 1216 Sunbury Roadi'Columbus~ OH 43219. "Cast all of your cares upon the Lord, for he cares for you" (1 P 5:7). A key figure in the political and dcclesial crises of her day, the fourteenth-century Dominican and doctor of the Church, Catherine of Siena, lived a' spirituality which embraced this radical trust in the providence of God. In her Dialogue she expressed with unique insight a central truth experienced by men and women of faith before and after her: far from providing an escape from the reality of human life, it is precisely such a trust which provides the focal point for a key human conversion. It is a conversion to placing one's trust not simply in one's own limited resources and efforts, "but" in the abundant and intimate providence of God. Paradoxically, it is also this conversion which founds a spirituality capable of nourishing an authentic personal autonomy and mature interdependence. Early in Catherine's life the Lord pledged that he would make her his concern if she would make him her concern. Experience of her helplessness in situations which her efforts proved powerless to change faced Catherine daily with the same choice 'which in some way confronts every human being: either to trust or to despair. "Which of you by being anxious can add a cubit to his or her life? If then you are not able to do even this, why are you anxious about the rest?. Yo~.ur Father knows your needs. Seek first his kingdom, and these things shall be yours as well" (Lk 12:25-26, 30-31). Toward the end of her life, Catherine reflected on the Lord's faithfulness to his promise made in her youth. The result is the section in her Dialogue which stands as a hy, mn of praise to the infinite mercy of a provident God. Her close friend and 26 Trusting in the Providence of God / 27 biographer, Raymond of Capua, wrote that this chapter was an explication of the very foundation of her spirituality, the experience of the frailty of what is Created, and the absolute power of the love of God. °The Choice~to Trust In life's most precious experiences there is perhaps the wordless recognition of,.the fruit of trust. It is the paradox of security in the presence of what we cannot ,unequivocally verify. Around us are alluring traces of the kind of trust which makes human life possible at all: in the vulnerability of a child asleep in a parent's a~:ms; in the secret shared between friends; in the vow that is said and then lived, to love faithfully until death. But life leaves also its scars. Those who know what it is not to trust or to be trusted, who know what it is to be betrayed, recognize also the fruit of distrust in the sense of worthlessness which eats away at their identity, in the anxiety and fear which rob them of peace. ~For each of us, in the face.of what life has held out to us, a deeper question and choice inevitably presents itself in the decisions of everyday. Has life ultimately been gracious to us, or has it cheated and betrayed us? To ask this is to ask the meaning of our life experiences taken as a whole, an6 holy vve will choose to live out the future in the light of that meaning. More than most, Catherine knew what it was to live through the bitterness of life. She knew what it was tO have those for whom she had poured out her life energy turn against her. And yet Catherine made her choice. In and through the weak and often twisted ways of the human heart, she found the reality deeper than all others and which she learhed to trust absolutely. For Catherine, the entire universe is ruled not by forces' which rob and deceive us, but by the provident mercy of God. She learned to trust that all of creation is made for humanity, and it is this fragile and precious work of his hands with whom God ~has fallen "insanely" in love. He has given everything with love and care: every facet of creating, every gift and faculty of our unique persons. In every event of history he has unfolded his mercy, until finally, he did not spare even his own Son. What he wantsqs only our good, and having provided for our every need in the past, he will continue to do so to the end.* Catherine realizes that it is only those who see with eyes of faith and hope, who make the radical choice to trust in God'sprovidence, who are able to receive its fullness. The God who infinitely respects the human persons he has authored will not force his love on .their freedom. His providence will never fail those who place their hope and trust!in him (280): But it.is a trust Which cannot exist side by side with a contrary hope. To trust in oneself is to trust in "what is not." To trust in God is to cling to the one alone "who is." The choice to trust is finally the choice to let go, to entrust oneself, to receive the gift Contained in *The Dialogue: 136; in Catherine of Siena: The Dialogue, translation and introduction by Suzanne Nofke, O.P. (New York: Paulist Press, 1980), pp. 180-181. Other references to this work will be cited in the text by page number. 211 / Review for Religious, Jan.-Feb., 1985 every moment of life. Yet how can one receive with love and reverence the tragedies which life holds and which evoke in us only :anger and bitterness? Are not '~life's experiences of disappointment and pain empty of the providence of God? ~On the contrary," the Lord tells Catherine. "No matter where they turn those who trust in my providencewill find nothing but mydeep burning charity, and the greatest, gentle, true, perfect providence" (290). It is not that his providence causes tragedies. Rather, even in life's inevitable tragedies, his providence is great enough to bring life from what is material for death. Itis not that we are to deny or repress human feelings of anger in the face of pain. But working through anger and pain is meant to bear fruit finally in the peace and even joy " which recognize the gift of God given in every event. The Wealth ltidden Within Catherine's experience taught her that what human beings find particularly bitter is the discovery that all that is created will eventually~fail us. The temptation then is to cry out against the God whose providence has .abandoned and deprived us of what our plans had fashioned. We "lift up our heads against the goodness of God," writes Catherine, and draw death from what was intended to give life, because we "do not recognize the wealth hidden within" (219). How is the "wealth hidden within" every human experience to be discovered? One dimension of sin is the human resistance to change,-the unwillingness to grow. "How can you lift your head .against my goodness? Because you do not see that all things except my grace are changing and. because you . are constantly changing, I am constantly providing what you need at any given time" (282). The refusal to olet go of a present and yet outgrown security is so. strong a temptation in us that unless it.is removed from us, it can become an obstacle to the deeper security which alone founds human maturity and autonomy. God permits what is created to fail us so that, in the absence of previous supports, we may cling to the one alone "who is," and so be given the means for deeper growth. The "troublesome thorns" of life God permits not out of hatred but love for us (290). In this way we are forced to learn what we would rather not: that what is created can never be God for us. In the collapse of hope in what is created, we are given .the invitation to see and to turn to the one who will not fail us: "I wanted her to learn that although everyone else might fail her, 1 her Creator would never fail her. and that with or without the help of another person, in any situation or at any time whatever. I know how to and can and will satisfy her in wonderful ways" (296). Those who place their trust not in themselves but in God, eventually experience the fruit of this trust. God himself becomes their provider and gives them his "merry," the Holy Spirit, as their mother to nurse them at the breast of God's love (291). Gradually their fear and insecurity starve for want of food. Trusting in the Providence of God / 29 The Spirit, their mother, feeds them with the milk of gratitude and love. The ones so nourislied become with time strong and confident, able to see life with new eyes in a light given by the Spirit. Slowly they learn to hold "all things in reverence, the left hand as well as the right, trouble as well as consolation." Even in painful situations they learn to reverence the gift "hidden within" as the material for deeper growth. Thus, the Lord tells Catherine, in situations 0f great labor, he gives the gift of even greater strength (292). The "Holy Tricks" of Providence In order to make his people "drunk" with his providence, the Lord devises "holy tricks" perfectly suited to meet their needs at any particular moment. To those caught fast in sin he gives his providence by "plucking the rose" from their thorn. One kind of "thorn" is an enslaving sin; the rose, the lack of satisfaction he gives in the experience of that sin. "They set their affection on something,., but they find nothing there" (297). This gift of his providence is meant as an enticement away from the emptiness and pain of sin by means of the sweeter gift of peace and freedom (297): In other circumstances, the Lord employs still other "holy tricks" of his prowidence. He finds ways to humble the pride which bears fruit in judging others, gossiping, and using the tongue to complain and "spit out hurtful words." As healing, the Lord permits emptiness in a person's feelings, darkness in her mind, and temptations which besiege the senses. "Why do I keep her in such pain and distress? To show her my providence so she will trust not in herself but me." The person who is humbled through these struggles will learn the contrast between her own weakness and the provident love of God for her. In these struggles is contained her liberation, for the Lord himself eventually will free her in deeper ways than she could have imagined. Serenity and peace come unforeseen, not through her own effort alone, but through the Lord's "immeasurable charity, which wanted to provide for her in time of need when she could scarcely take any more" (301). The struggles which humble are in fact the gift of God: "The soul comes to perfection by fighting these battles, because there she experiences my divine providence, whereas before this she only believed in it" (302). For those formed in virtue, the Lord provides in still other ways by using a "pleasant trick to keep them humble.," Often, after they have borne the weight of burdens and sufferings with patience and gentleness, he allows them to feel passion or rage at a mere trifle: "In something that really is nothing, that they themselves will later laugh at, their feelings are so aroused that they are stupefied." At other times, his providence leaves his servants a "pricking" as he did with Paul: "I left him., the resistance of his flesh." Is the Lord able to remove the weakness of his servants? Certainly, he tells Catherine, but his providence leaves his loved ones "this or that sort of pricking" so that they will become humble and "compassionate instead of cruel to their neighbors." For those who suffer from their own weakness will have cause to be all the more 30 / Review for. Religious, Jan.-Feb., 1985 compassipnate toward the weakness of others (305). .- The Chain of Charity According to Catherine, the most tender means which the provident God has designed to care for us is one anothi~r. The God who in his being is trinitarian communion of love has fashioned us in his image. The inescapable truth etched into our own beings is that we are made by love, and we are made for love. We are, in fact, made to need and care for one another. "In this life I have bound you with the chain of charity. 1 in my providence did not give to any one person or to each individually the knowledge for doing everything necessary for human life. No, I gave something to one, something else to another, so that each one's need would be a reason to have recourse to the other" (31 l). Could he have given, everyone as an individual all that he or she needs? Yes, he tells Catherine, "But in my providence I wanted to make each of you dependent on the others,'so that you would be forced to exercise charity" (312). Thus, for example, the poor who place all their trust in him will experience for themselves his providence.Sometimes in their .need they are brought almost to the brink of despair, only so that they may see all the more clearly the miracle of the Eord~s care for them (314). Sometimes the provident God acts directly, as he did with Dominic, causing bread to appear for his brothers who had nothing to eat. Usually, however, he inspires his loved ones to pray for and to come to the assistance of the poor themselves. In many ways he touches his servants' hearts to provide' for those in need. Even those dedicated to solitude cannot escape the chain of charity with which the Lord has bound his people together. Thus, he inspires a hermit to leave his or her solitude in order to giqe help to another hermit (324). He "stretches out" his providence to his poor by inspiring his servants with compassion for the needs of their brothers arid sisters (315). "The whole life of my gentle poor is thus cared for by the concern I give the world's servants for them" (314). In still another way, the Lord cares for our deepest needs through one another. He tells Catherine that he uses a ~holy trick" of his providence to inspire people with a "special love" for another. It is this "special love" which eventually brings to light hidden insecurity, jealousy, possessiveness, manipula-tion, selfishness. The inner struggle uncovered through the pain of these relationships is meant to lead to humble self-knowledge and dependence bn his healing. As a person grows through these struggles into deeper personal autonomy and inner freedom, "a greater and more perfect love for others in general will follow, as well as for the special person my goodness has given her" (303). Thus, his providence has inextricably bound and woven itself into our care for one another. Our 'own~ persons are the lixJing sacrament of God's providence given to us in one another. As his friends grow more and more one with him in prayer, they become identified with him and live out the Trusting in the Providence of God / 31 experience ofPaul: "It is no longer I who live but Christ lives in me" (Gal 2:20). And as with Jesus, those whose love grows will know both deeper joy and deeper sorrow. The pain of the friends of God is not finally that of offenses done to them, but rather the grief they feel for sin against, the Lord and the destructiveness of sin for the sinner. Those who learn to love "know how ineffably I :love my creatures., and so they have fallen in love with my creatures' beauty for love of me." Through the chain of charity with which the Lord binds his people together, he provides in a marvelous way at one and the same time for both sinner and those his love inspires to intercede for them, The sinner's heart is touched through the prayer of his servants, and these latter are in turn all the more united to the Lord through their p~rayer~ Through their love and yearning for others' salvation, "they are another Christ crucified ,. they have taken his task on themselves" (306-307). Catherine compared God's people united in charity by his providence to an orchestra. The Lord is the "maestros" and each person is an indispensable instrument. Without each of the otl~ers, no instrument,alone is sufficient. The more sweetness with which each one plays his or her instrument the gift of each one's own unique life--the more those who hear are allured by this music to the Lord. "Consider the glorious virgin Ursula," writes Catherine of the legend of Ursula and her companions. "She played her instrument'so sweetly she caught eleven thousand from the virgihs alone." The entire orchestra together is meant to grow more lovely in its sound, swelling to make this music worthy to fill heaven and earth with the praise of God. For those who trust in him, everything which happens in their lives is a gift f~rom God as a way of refining their instruments and rendering the music they play more beautiful. It is his infinite providence which cares for each one and all together, teaching each one what and how to play (311). The chain ofcharit~ with ,which the provident God has bound us to one another will not be loosed even in death. The life of heaven will be a rejoicing not only in him but in one another, and this very joy.will be a continual praise of his providence~ "I have so brdered their charity that no one simply enjoys his or her reward in this blessed life that is my gift without its being shared by the others." The joy of all adds to the joy of each, and the joy of each is the joy of .all (312). ~ To live one's life in trust is a gentle ~'0retaste on earth of the life of heaven. The fruit of trust in the proEidence of God is a joy and peace more secure than what human missteps and failures can destroy. The One who trusts learns to rejoice "in what she sees and experiences in herself and others," and finding joy ~in God's goodness to l~er, she learns to rejoice without jealousy in the goodness of God to others. She "is not afraid thaf she will lack the lesser things because by the light of faith she is guaranteed the greater things" (293). Conclusion For Catherine, trusting in the providence of God is not a spec~c kind of 32 / Review for Religious, Jan.-Feb., 1985 "spiritual exercise,~ but the entire content of a life lived in 10ve. The more one lives in hope and trust, the more lavishly will God's providence in fact provide. To live in trust is not something mere human willing can attain; it is rather a gift the provident God most deeply wants to give, and for which he wants his people to ask. Catherine learned that what best nourishes trust is a good memory, a heart and mind that have learned to remember and to reflect upon the experiences of one's own life, and to find there the indisputable evidence of the personal and intimate providence of God. In this way, one's own unique life story becomes the inspiration and encouragement to ask for even deeper trust for the future. To trust in this way is not imprudence nor immatu(ity. It is, rather, a depth seeing which increasingly frees one's energies from inner forces inhibiting personal autonomy and mature interdependence. It entails the paradox of a radical inner poverty and inner contentment. To trust, in fact, is to live secure in the care of the one who can be trusted absolutely. It is to have the peace and freedom and courage to dare, to take risks inspired by the Holy Spirit. It is, ultimately, to have the heart to let go. It was not the fourteenth-century Catherine of Siena alone who had the personal call to live a life of trust in the providence of God. Today also, it is the witness of lives lived.in the maturity of trust in the one who alone is Lord over all, which perhaps will be the most radical statement a contemporary world will hear. From Tablet to Heart: Internalizing New Constitutions I and II Address: by Patricia Spillane, M.S.C. Price: $1.25 per copy, plus postage. Review for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 Christian Conversion: Suffering Out of Love John Navone, S.Z Father Navone is well known to our readers. The idea of this article is developed at much greater length in his recent Gospel Love: A Narrative Theology (Wilmington: Michael Glazier, Inc.). Father Navone is professor of biblical theology at the Gregorian's Spirituality Institute, where he may be addressed: Piazza della Pilotta, 3; 00187 Roma, Italy. In the seventeenth century, Samuel Crossman wrote that Christ in his passion has:° Love to the 16veless shown That they might lovely be. The passion story is both the good news of God's unconditional love for us as well as the mirror by which we can judge the authenticity of our own life and loves. It changes us from being °unlovely to being lovely (and loving) by showing us what true loveliness could be. Christ is the author and communicator of authentic communion with God. His claim that all authority belongs to him (Mt. 28:18; .In 17:2) and his communication of that authority to others are based on his power to transcend the limitations imposed by human desires and feelings to suffer freely and gladly out of love, When someone truly loves us, we respond to that love by investing our lover with the authority to initiate elements in our life story. When that love is absolute, as in the love of God for us, the absoluteness of that love claims an absolute authority. The story of Jesus reveals that God is Love, and it summons us to share in God's dynamic state of being-in-Love.I The trinitarian imagery of Scripture presents us with the symbolism of transcendent and unrestricted love where the persons are persons by virtue of their relationship to one another. ,iesus is the human incarnation of that loved and loving reiationship to God and the Spirit. Being-in-Love (Father) with 33 ~!4 / Review for Religious, Jan.-Feb., 1985 Jesus Christ (Son) entails our accepting a relationship to the Love that transcends every human Ioye.2 We, however, do not establish that relationship; it is given to us. We do not possess it by nature, so it cannot be taken for granted .3 Our self-deception is the failure to accept the gift of God's love and the call to be transformed into God's children in the Son. We merely pretend that our communion with God is authentic, that we share his being-in-Love, if we are not willing to undergo the suffering that is entailed in meeting the demands and total claims of Love. In meeting the demands of L6ve, suffering demonstrates our authentic acceptance of the gift of God's love. The sovereign transforming power of God's love, as opposed to self-love, is manifested in the sufferings of the just. The Drama of Suffering Love The Synoptic Gospels tell the story of Jesus as a drama in four acts. The first act prepares us for what is to come (Mt 3:1-4, ll= Mk l:l-13 = Lk 3:1-4:13); the second act tells the story.of Christ's ministry in Galilee (Mt. 4:12-18:35 = Mk 1:14-9:50 = Lk 4:14-9:50). In the third act Jesus journeys to Jerusalem (Mt 19:i-20:34 =. Mk 10:1-52 = Lk 9:51-18:43) while the fourth act tells the story of Christ's passion and resurrection. As in every good drama, the story invites the onlooker to join in the dramatic action. We are called to become actors within Christ's dramatic story rather than to remain as onlookers marveling at the drama of what is happening to someone else. The evangelists want their hearers to be trans-formed by authentically sharing Christ's life and his Spirit by dying and rising with him. The life of the Spirit is a sharing in the whole life of Jesus, his dying and rising, his self-emptying and his self-fulfilling glorification in God. We cannot be filled by the Spirit unless the self has been emptied to make room for the Spirit's gifts. The mystery of the Cross and resurr6ction expresses the true nature and power of Jesus' being-in-Love, the power and freedom to .be able to love to the end. The disciples, who share their Lord's de~tiny, are also called upon .to suffer. As his ,followers, we must expect suffering, rejection and persecution (Mk 8:34-35; Mt 10:24-25; Lk 6:22; 14:26-27; .In 12:25,26), for the kingdom of God that comes to us in the myster3) of Jesus Christ's dying and rising is a sign of contradiction. Fidelity to the Master means that the disciples must enter into the same struggle that Jesus entered to fulfill God's plan for creation. Opposition to Jesus is manifested within all his human contexts. Mark structures his Gospel to underscore human resistance to the arrival of the kingdom in the person, work and ministry of Jesus Christ. Society resists Jesus (l: 14-3:6)~ Pharisees and scribes, the leaders of the people, engage him in five controversies (~2:1-3:5) and decide to destroy him (3:6). His family, relatives and townspeople are disturbed by him (3:7-6:6), and they fear for his sanity (3:21). Despised in his own country, among his own relations and in his own Christian Conversion / 35 house, he could work no miracle there (6:4:6). Jesus meets with the incompre-hension of his own disciples (6:6-8:33), and he rebukes them for not understanding the miracle of the loaves (8:17) or the necessity of his passion and death (8:31). Fidelity to the will of God meets with human resistance and incompre-hension. If the kingdom of God was ours by nature, Jesus would not encounter incomprehension, hostility and.rejection. His harmony with the will of God entails his disharmony.with all that is opposed to it. His being-in-Love entails his suffering and death out of love that all persons might be-in-Love. He loves his people, fami]3i, disciples and all others with whom his life, vision and mission are in conflict. He suffers out of love for them with the compassion that leads to his passion and death, in order that all might have the fullness of new life in the kingdom. Especially in Mark's story of Jesus, we see that as God's will for Jesus is being progressively fulfilled, he becomes increasingly unpopular until he dies alone--rejected and abandoned by all. Mark's narrative structure makes the theological point that God alone is the fulfilling origin, ground and destiny of Jesus Christ's living, dying and rising out of Love. The coming of the kingdom in the person of Jesus Christ is the ,revelation that God is in love with all human persons and summons them to become a new creation in God's Love. What is demanded of us is repentance and faith in his love given to us in his Beloved Son (Mk 1:11, 15; 9:7). Such repentance and faith entail the suffering out of Love which the Beloved Son himself experienced i.n his prayer at Gethsemane (~Mk 14:36). Jesus experiences suffering out of Love in every human context, the intra-personal as well as the interpersonal; this is evidence for the community of faith that the integrating center of his life transcends every human context. God's lordship in love is a creative goodness which makes others good. When God begins his reign as Father in Jesus Christ, all things are made new in his love,.all things are possible (Mk 10:27; 11:36; Mt 19:26; Lk 18:27). Conversion: Becoming Persons-in-Love Through the example of Jesus' being-in-Love, ~he Christian community sees that God compassionately demands all persons to find and accept their true fulfillment in the gift of his Love so that all might forever be persons-in- Love. God is not indifferent to what weare and become. To accept his love for all is to learn to suffer with his compassionate and passionate love for all, ¯ overcoming our intrapersonal and interpersonal tendencies to remain impersonal. The new life of the kingdom that is given to us in Jesus and his Spirit entails the suffering out of Love for others that manifests our being-in-Love with others. This new life transforms us by making us willing and glad to suffer for others in the service of the kingdom. In the context of the Last Supper, John's gospel implies that Jesus gladly and voluntarily lays down his life that his friends might know the joy of being able to do likewise. ~16 / Review for Religious, Jan.-Feb., 1985 True disciples love as the,Master loves. They share a life that is rooted'in God's community-creating love for all, the only love that constitutes the community of divine and human persons which lasts forever. True disciples have solidarity in that invincible love which, despite suffering and death itself, makes them glad to pour out their lives for others. They do not consider themselves to be martyrs or victims; rather, they suffer for others (divine and human) as true friends in the power of that love which alone grounds the eternal friendship that is life in the kingdom, Central to the notion of Christian conversion as suffering out of love is the fact that God wants all human persons to enjoy his life as their own. The gift of God's love is not so much a giving away as a sharing. In loving, God shares himself and all that he is. Jesus Christ enjoys the life and love of his Father; therefore, he is glad to suffer out of that love so that all human beings might share what he most cherishes. But what is perfect in the Master is imperfect in the disciple. The life that Jesus Christ fully enjoys is the life that his disciples are learning to enjoy. The disciple knows the Master to the extent that he or she enjoys the same life and is glad to suffer out of love to secure that life for others. The. solidarity of Master and disciple in suffering out of love for others consists in their enjoying and cherishing the life that they want others to enjoy. Christian conversion is not only an event but also a process that deepens this solidarity through fidelity to the grace and demand of God for responsible lives. Christian conversion, both as event and as process, is participation in the befriending love that Jesus Christ received and accepted from his Father as the integrating center of his life, mission and death for 6thers. Lived Christian conversion entails suffering out of a befriending love that affects all our conscious activities, directs our attention, pervades our imagination, release~ symbols that penetrate to the depths of our psyches, enriches our under-standing, guides our judgments, reinforces our decisions and motivates 0tii~ actions. To enjoy the transforming, benefit of God's befriending love in Jesus Christ and his Spirit implies a gratitude that actively accepts it and makes a religious and moral commitment to sharing it with others. Gratitude for the gift of God's befriending love reflects a humility that takes nothirig for granted. Such humility'brings an appreciation of others and a commitment to them, even when they are superficially unattractive. If we truly appreciate others, we are glad to suffer out of love for them and to befriend them as disciples of ~the Master who lived and died to make his joy ours and to make our joy complete (see Jn 15:11). Some Principles and Practical Points of Reference 1. Being-in-Love is the motivating power for suffering out of Love. 2. If, as Jesus reveals, God is befriending Love, being in befriending Love is the motivating power foi" suffering out of befriending Love for others. It makes us glad, despite difficulties, to befriend others. Christian Conversion 3. Suffering out of befriending Love for others is the self-transcending activity that frees us from self-absorption, self-pity and self-idolatry (i.e., from being impersonal). It frees us for the fulfillment that is being-in-Love with others (i.e,, for being personal). 4. For human beings to be fully personal is, ultimately, for them to be-in- Love befriending others. Sin is the refusal to be personal, the state of the impersonal subject. 5. In lived Christian conversion, suffering is not sought for its own sake; rather, it is embraced only when it is a condition for commitment to the grace and demand of God's befriending love. 6. If lived Christian conversion entails suffering out of befriending Love for others, suffering is not a univocal sign that something is wrong with a person. It may be, as the teaching of the beatitudes implies, the sign that something is profoundly right with a person. 7. We are not committed to persons or values for whom we are unwilling to suffer. We cannot suffer out of love for others when we have no love for them. 8. Being-in-Love is the efficacious ground of self-transcendence required to live responsibly and to be responsible to the pursuit of the truth, however difficult it may be to discover or to accept. It motivates the will to be responsible and to pay the pric.e of responsibility. 9. The fact that Jesus Christ was willing to suffe~ and die for us grounds the primary dogma that God loves us~ To sense that we are loved is to sense something that is true. It may be that imagination is involved in our sensation, but the truth of the dogma will stand. Being-in-Love and willing to suffer out of love for others should never be identified with the presence or absence of any particular feeling or sensation. Our faith and hope is in God, not in our feelings. 10. Because human beings leave something to be desired that God alone can fulfill, suffering out Of love is the condition for the possibility of friendship. Friendship (marriage, community, society, and more) disintegrates with the refusal to endure limitations arid deficiencies in others. Our incapacity for friendship is related to our unwillingness to be committed to others who do not fully gratify, support or console us. There is no lasting commitment to others apart from the willingness to suffer out of love for them. 11. Having time for others is a form of suffering out of love for them. Religious conversion implies that we are living in God's time, that we have the gift of his time for welcoming and listening to others. Consequently, we do not see others as taking or consuming our time; we are free for them to the extent that we are free from the illusion that the only time we have is our own. Prayer is a form of enjoying God's time and transcending our own. Some seldom find time to pray because they are living in their own time and do not want to lose it for life in God's time. The call to pray always is the call to be-in-Love and to live in God's time forever. Review for Religious, Jan.-Feb., 1985 12. Sufferingout of love for others is a form of our self-investment in them. Inasmuch as communities are formed and held together by a common faith and hope, there is a community-creating and community-sustaining power and value in suffering out of faith, hope and love for others. 13. Inconveniencing ourselves for others is perhaps the most basic form of suffering out of love for others. Unwillingness to inconvenience ourselves for others is a reft~sal to be personal; it is the failure to befriend others at the most rudimentary level of everyday life. No possibility of a lasting commitment to others exists without our being willing to inconvenience ourselves for them daily. 14. The New Testament demand for human transformation through following Jesus' way of the cross should warn those who are tempted to reduce God to their own measure. The self-abandonment that God's befriending love required of Jesus Christ should correct our tendency to manipulate God. 15. Tothe extent that we are convinced that our importance is in God, as opposed to the illusion of an independent self-importance, we are equally convinced that all others have the same importance and are worthy of self-sacrificing and befriending love. The conviction that we exist because God loves us implies that we-find security and a sense of personal worth in God, rather than in the approval that others may choose to give us. 16. If God's will is done, all human persons will be in his kingdom. Our finite, limited, human love is inadequate to the challenge of loving all persons, apart from the gift of God's all-embracing, all-encompassing, all-sustaining, all-forgiving, all-reconciling and all-fulfilling love. His community-creating love for all is the origin and ground of life in the kingdom. 17. Love takes others seriously. How seriously we take others, according to the Judeo-Christian tradition, reveals how seriously we take God. It is the conviction of Jews and Christians that God takes all human persons seriously. How seriously God takes us is implied in the Christian affirmation that God is Love. We know that God is Love because he sent his only Son to live and die for us: We know that such Love transcends words because it embraces human living, suffering and dying. We know that we are truly loved and taken seriously by those who willingly share our living, suffering and dying. We discover the reality of our love for others in willingly doing likewise. NOTES ~See Bernard Lonergan, Method in Theology. (London: Darton, Longrnan & Todd, 1971), passim, esp. pp. 105-122, 2Although Being-in-Love is the existence of the Father and Son and Spirit, I pareaihesize Father to highlight the filial relationship of Jesus as Son. 3See Charles Hefling's lntrduction to Frederick E. Crowe, The Lonergan Enterprise (Cambridge, MA: Cowley Publications, 1980), p. xvi. A Clump of Lichen and Me Kathleen Gallas, OS.B. Sister Gallas is Food Service Director at the Sacred Heart Convent and Conference Center, where she may be addressed: P.O. Box 488; Cullman, AL 35056-0488. What ig contemplative life? Why the nuclear arms race? Why the environ-mental devastation? In the aftermath of "The Day After" my reflectivd moments pondered these seemingly unrelated questions. A combination of spiritual reading, n~ws magazines and discussions on the American Catholic Bishops' Pastoral On Peace surfaced this assortment of questions. While pon-dering the last two questions there eventually came over me a sense of futility. What can any one p.erson do to change the course of events toward possible destruction of life and environment? It can even be questioned as to what will destroy what firs!! Even if there' is a nuclear disarmament it will only be a matter of time before life is destroyed through our irresponsible use of environ-ment and our exploitation of peoples around the world as though they were so many pins on a chart. The question of contemplative life I pondered as an altogether different kind of issue. Ordinarily when one speaks or hears of contemplative life and of contemplative prayer, it is understood in terms describing activities limited to a select few. Contemplative life involved Contemplative prayer, and anyone experiencing contemplative prayer was undoubtedly living a contemplative life--which usually meant living a vowed religious life. Neither combination is necessarily true, nor the total meaning. My own convictions saw a distinction between contemplative life and contemplative prayer. Mother Mary Clare, S.L.G., in her book, Encountering the Depths, gives a difference. "Contempla-tive prayer can be experienced, if God wills it, in any such circumstance as he sees fit to bestow, while contemplative life is the life so directed in its simplicity, and separated from the normal distraction of the active world, that it provides the best preparation for carrying out the work of contemplative prayer." How- 411 / Review for Religious, Jan.-Feb., 1985 ever, as Thomas Merton said, "Not all who are vowed contemplative religious experience contemplative prayer." After a while I found myself considering the word contemplative as separated from the terms life and prayer. By itself I couldn't limit the meaning of contemplative to a few but asked the question if being contemplative wasn't a dimension of being human, and therefore per-taining to everyone. What is it to be contemplative? This assortment of questions unexpectedly came together and found its own kind of answer in an experience 1 had on a January afternoon. Everything I had been meditating within the context of each of the three basic questions surfaced and synthesized an experience with a clump of lichen. I had been pondering these questions separately without any thought of relating them. However, my experience of lichen gave me the insight that in actuality the answer to the question of what is contemplative life was the foundation to answering the other questions--and all other questions concerning peace, justice and harmony in our relationships with each other and our environment. I am standing at my special place on a particular hillside with an Alabama version of mountains before me evoking the line: "I lift my eyes to the moun-tains from where comes my help--the Lord, the maker of heaven and earth." At my feet is a clump of gray-green lichen with red dots. Flowers? To see them eye to eye I have to lie on my stomach. Then do I see. The lichen grew finger-like projections and each finger tip is painted red. There am I on the ground "eyeballing" a lichen's painted finger nails! At first I laugh at myself. Then at us, the~lichen~and me. I talk to it. "Aren't we a crazy pair? Somehow, this is a fun moment, isn't it? We share a secret, you and I. Others might question my sanity if I were to tell them of our secret delight in each other. However, there must be others like us, for Goethe back in the eighteenth century said: 'Tell no man, tell wise men only, for the ~vorld might count it madness'," My deepest intuitions say that I am not mad in having fun seeing and listening ~ith a clump of lichen. After a while the humor of the situation shifts in mood to a sense of wonder, fascination and appreciation of so tiny a bit of color on a January day. In this Garden of Eden setting comes the urge to pick up this clump of lichen and bring it home to the prayer room--a winter flower for the Lord. But no! in my position of lying stomach flat to th~ earth comes the awareness that I am hugging great Mother Earth who in Greek mythology was named Gaia--a name personalizes and effects a deeper relationship. Gaia and I became one in this°moment--a moment of union. She and I are gift to each other from our God, the maker of heaven and earth. There is the vista before me, t_he clump of lichen below me, and myself. We are responsible to each other and for each other. So, I am one human being and this under my eyes is roughly a 3 x 4 inch clump of lichen. Yet this clump of lichen and I represent a microcosm of life on planet earth. On the one hand it could be said what harm done to pull up this clump +sp~cially with the motive of offering? But how thoughtless and insensitive to Gaia who needs this clump of lichen to maintain nature's balance A Clump of "~chen and Me / 41 so that I might live comfortably. To be fruitful and multiplyr fill the earth and stibdue it doesn't mean that I ravage it, pollute it, coerce it for my own selfish needs and even worse, under the guise of something good. Whose good? How often our God voiced that he spurned such offerings. Some would say that I have done no harm to another human being in pulling up this clump. But I have. Even if it is in innocence, the innocence of thoughtlessness; I have harmed another in contr!buting to making earth an unfit place to live. Gaia is upset. Mother Nature reacts and there can eventu-ally come a separation, a divorce. I could be a contributing cause in the erosion of this hillside. In being responsible to Gala and for Gala I am also responsible to all other human beings. Each of us is responsible to the other for maintaining a harmonious relationship with Gaia who will respond accordingly. In this total economy of life no one human being is insignificant. Neitheris this clump of red-dotted lichen by my side. Just now 1 suddenly recall a long-forgotten story, The Little Prince. The fox is explaining to the prince what it means .to be tamed. "It means to establish ties." "To me, you are still nothing more than a little boy who is just like a hundred thousand other little boys. And I have no need of you. And you, on your part, have no need of me. To you, I am nothing more than a fox like a hundred thousand other foxes. But if you tame me, then we shall need each other. To me, you will be unique in all the world. To you, I shall be unique in all the world." We were asked to subdue the earth, Wouldn't "to subdue" mean "to tame'~. To establish ties, to create a need for each other? To instill a reverence for the uniqueness of each other? In lying flat on the ground face to face with a clump of lichen, I felt an. interrelatedness. The lichen and I were one. My body pressed to the body of earth were one. As far as the eye could see there was not another clump of lichen to be seen amidst the variety of winter-colored plant life. Yet there was the awareness that while this was so on the immediate level, there was also an awareness on another level that the earth was populated with the likes of me and the likes of this lichen. Each was one in the many and the many in the one. I knew an interrelatedness with all in the universe that was human. The lichen would'feel the same with its kind. However, the sense of harmony, the expe-rience of0neness-and-manyness wasn't limited to recognizing this in our sepa-rateness of plant and human, for at the same time there was the feeling of Oneness with each 6ther. The lichen and I knew a oneness with each other as well as a oneness in the manyness of us. Lichen and me. Plant life and human life. Mother Earth Gaia and me, Gaia and the manyness of me. Each and speaks of union. Each and speaks of a union that is life-creating, life-giving, life-supporting. This life with a small "1" could only be because of the gratu-itous, unfathomable love that is Life with a capital "L." It is from the Life and in this Life that the lichen and I have life. We are gifts to each~ other, responsible to each other from the Gift that is Life--maker of heaven and earth. A dialogue from another story, The Farthest Shore, by Ursula LeGuin Review for Religious, Jan.-Feb., 1985 speaks of this responsibility. The wise magus explains to his young companion the meaning and responsibility of personal choice. "On every act the balance of the whole depends. The winds and seas, the powers of water and earth and light, all that these do, and all that the beasts and green things do, is well done, and rightly done. All these act within the Equilibrium. From the hurricane and the great whale's sounding to the fall of a dry leaf and the .gnat's flight, all they do is done within the balance of the whole. But we, insofar aswe have power over the world and over one another, we must learn to do what the leaf and the whale and the wind do of their own nature. We must learn to keep the balance. Having intelligence, we must not act in ignorance. Having choice, we must not act without responsibility." When did we become responsible for each other? In the beginning of , creation Life hovered over the darkness of the deep and breathed over the waters of the abyss. God said, "Let there be . " With each word of God, each breath of Life a living being was created. Gaia is a living being. This clump of lichen is a living being. I am a living being. Within each resides the breath of Life uniting us as one. Gaia and this clump of lichen act unconsciously accord-ing to their nature. The breath of Life that brought me into being included the freedom of choice. But "having choice, we must not act without responsibility." However, if I am not awakened in eye and heart to that breath of Life within me then my actions are likely to be irresponsible and contrary to the nature Life intended me as a ruler of myself and of the earth. Only if I am awake to this Life breathing within me will I be able to make responsible choices that will be in harmony with all other beings until All is in all, a union of One, a oneness in the manyness. Frederick Franck in his Book of Angelus Silesitis says: "For the awakened.spirit there is no longer a split between 'I' and 'other'." Meister Eckhart asks, "When is a man in mere understanding?" "When he sees one thing as separated from another." "And when isa manabove mere under-standing? . When a man sees All in all, then a man stands beyond mere understanding." Until one is awakened to the Life within there is no unfolding, no con-sciousness that this clump of lichen and I are responsible to each other, gifts to each other for all others in our oneness. Thoughtlessness, insensitivity, ihgrati-tude to the gift of oneself and the gift of each other have compounded to the magnitude of global disaster at the exp.ense of all that represents the lichen and me. In our insecurities and lack of appreciation of each other's unique gifted-ness-- everything that makes up heaven and earth--we have become envious and greedy. In our drive to be number one in whatever area of life, individually and nationally, we have lost sight of our interconnectedness. We have forgot-ten that the world is round'and not fiat. In our linear vision of life we have forgotten that there is a Center that links us as spokes in a wheel. In our fears and insecurities we can be likened to the schoolyard bullies easily provoked when our power position is threatened. In the global schoolyard we clench nuclear warheads. ° A Clump of Lichen and Me / 43 Or? I was about to pull up the clump of lichen to use as an offering and a decoration but I didn't because ~of an awareness that each of us is connected to a Center and interdependent. But on a global level we have those who thought-lessly, selfishly ravage the earth's peoples and places as so many clumps of lichen and for a variety of reasons--least of all, offering and decoration. On the other hand, when done out of offering and decoration it is far more devastating. It is said that greed brings out the animal in us but that isn't true. Animals act according to their nature as designed when breathed,into life. ,~ dog gnawing on his bone is not envious of the dog next to him chewing on a steak. Each is content. Humans in their greed that becomes exploitation of all living beings act contrary to even animal nature in wanting both, their own and what others have. ~ I feel that my experience with the lichen spoke to the fundamental ques-tion, what is contemplative life--what is it to be contemplative? Am I off the track? I don't think so.-It is for each of us to live life moment by moment deliberately, reflectively, consciously, reverently; awarely, thoughtfully, prayer-fully. The majority claim that this isn't possible. But why not? Walter Burg-hardt in his book Season that Laugh and Weep_:quotes his friend William McNamara in defining contemplative as "a long loving look at the real." Burghardt goes on to explain the "real~" Reality is living, pulsing people; reality'is fire and water;~reality is the sun setting over the Poconos and a gentle doe streaking through the forest; reality is a ruddy glass of Burgundy, Beethoven's Mass in D, a child lapping a chocolate iee-crearn cone; reality is a striding woman with wind-blown hair; r~ality is Christ Jesus. Contemplation~is not an abstraction "where a leaf is no longer green, water no longer ripples, a woman is no longer soft, and God no longer smiles." He goes on to say, "This real I 'look' at. I no longer analyze it or argue it, describe or define it; I am one with it. I do not move around it; I enter into it." When one enters into it one becomes one with it. I am that at which I give a long loving look. Sense of separateness disappears.in the embrace. I am convinced that this capacity is within each of us.As I am writing and ponder-ing this (now a summer morning) I'm aware 0fa buzzing fly. The window has a space between outside glass and .inside screen. The fly flew in by the open middle section. It is now buzzing and frantically dashing itself at the top section of panes. This has been going on for over an hour. If it would just stop long enough to take a long loving look at the reality of its situation, it would come to know that the next set of panes is open. The fly would be free to become one with all that is outside the barrier of closed upper-window panes. To be contemplative is a dimension within each of us that must be responded to in order to live in harmony with one's self, with each other, with Gaia. That dimension is there enabling us to be free, but like the fly we frantically dash our lives on window panes of our own choosing. In all the ceaseless buzzing and frantic dashing about we fail to "see" that the next set of panes is op.en which would free us to be one with all we see but interact with through the glass of 44 / Review for Religious, Jan.-Feb., 1985 fears and insecurities. We are gifts to each other.~As human beings breathed into existence each of us is endowed with gifts we hold in common as well as those unique to each. Gifts can remain latent or be 'used intelligently ~nd responsibly. But this is an unfolding and a growing that starts from a beginning. In the beginning God created the heavens and earth. In the beginning was the Word. In the begin-ning life breathed. The very words "in the beginning" suggest that there is a past, a present and a future. We all have beginnings and are now in process toward endings. But life is a spiral of beginnings and endings gradually open-ing us to greater circumferences. Beginnings proceed to endings only to find that endings become new beginnings. Life is breathing, bringing us to an expanding awareness and fullness. However time past and time future ismean-ingful if I live the now moment attentively, patiently, caringly, lovingly. Other-wise the clump of lichen is just a clump of lichen to be trampled on or pulled up indifferently, carelessly--for there are no established ties. Again, theqittle prince and the fox: "What must I do, to tame you" asked the little prince? "You must be very patient," replied the fox. "First you will sit down at a little distance from me--like that--in the grass. I shall look at you out of the corner of my eye, and you will say nothing. Words are the source of misunderstandings. But you will sit a little closer to me, every day." In my experience on that January'day, the lichen and I tamed each other. Ties were established revealing secrets visibly to the heart. As I was walking back home filled with the fullness of Life, pain and sorrow entered. I could identify with St. Francis who cried because Love is not loved. Along the roadside was the trash 6f beverage cans and fast-food restau-rant containers. This marring of the creation of heaven and earth is evidence of a lack of awareness of the meaning of life breathing within all created things. Most of the trash along our highways are food containers betraying the pace and emptiness of our lives. Many people claim they are too busy to eat' reflectively, appreciatively, companionably and as an undivided activity. Too busy to take "long loving looks at the real." Busy-ness reflects an emptiness or a fife lived in qu~intity not quality until it becomes a frantic dashing about. There is not the patience to live the now moment attentively, undividedly. From just considering the kinds of trash I saw along the way, it seems that eating has become something we do while in the process of doing something else, on our way to somewhere else--all activities of another kind that are not entered into fully either. Our attention is fragmented; when the activities of each moment are multiple and experienced indifferently and randomly, as a ¯ necessary activity to get over with, it is a natural consequence to open the window of the car and carelessly toss out the trash on the landscape which goes unnoticed. The fox upon saying goodby to the prihce imparts his secret. "It is only with the heart that one can see rightly; what is essential is invisible to the eye." "It is the time you have wasted for another that makes this tamed one so important'. Men have forgotten this truth but you must not forget it. You A Clump of Lichen and Me / 45 become responsible forever, for what you have tamed." What is it to be contemplative? Whether described as "a long loving look at the real" or "time you have wasted for another," it is a time consumption that a pragmatic materialistic society rejects because for them time and life are mea-su~- ed in terms of money--cash and flow. The contemplative dimension that enables us to be truly human is there but lost. From still another source, Tom Brown, a woodsman taught by an Apache Indian, describes in his book, The Search, his conviction of the contemplative dimension. There is a place I know where everything lives in harmony. Nothing is envied, stolen, or killed. Instead, everything is shared. The land is everyone's and no one's. Life is sacred there. A dweller in this place thinks highly of human life because he lives so close to the earth. He understands his part in the scheme of nature and is not lost or searching for himself. Where is this place? Does it really exist? Yes. It is within me and can be within you. It is a state of mind; it is an awareness; it is an appreciation; it is an understanding; it is a commitment to life. It is the realization that everything I described is all about us every day of our lives, but we miss it. We are blind to the beauty of a sunset, deaf to the music of the wind, callous to rough bark and soft grass. We speak of salaries and war instead of singing songs of life. We taste the bitterness of pollution and miss the sweetness of wild honeysuckle. We smell bus fumes but never the apple blossoms or clover flower. Life is manufactured and marketed. It is, for many of us, something to be bought or sold, and the more we pay, the better off we feel we are. Empty, untamed and fragmented lives are not awakened to the Life within. There is no awareness of interconnectedness, of taming and being tamed. There is no awareness that the Lord, the maker of heaven and earth and everything therein, is at the center of his universe and the center of each of us. One indifference leads and escalates into another: trash out the window by individuals, pollution and exploitation of land, sea and sky by industry, oppression of people around the world by political systems. If lives were lived contemplatively to what is essential and visible to the eye of the heart, then it would be realized that no being is insignificant because each o

Issue 43.5 of the Review for Religious, September/October 1984. ; REvll!w I:OR RE~.lt;~Ot~S (ISSN 0034-639X). published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The editorial offices are located at .Room 428:3601 Lindell Blvd.: St. Louis, MO 63108. R~=.vlt.'.w FOR RE~.~t3~ot~s is owned by the Missouri Province Educational Institute of the Society of Jesus. St. Louis, MO. @ 1984 by Rl~vll:.w FOR RE~.mlot;s. Composed. printed and manufactured in U.S.A. Second class postage paid at St. Louis, MO. Single copies: $2.50. Subscription U.S.A. $10.00 a year: $19.00 for two'years. Other countries: add $2.00 per year (postage). For sub~ripfion orders or change of address, write Rt:v~t:w ~,oR Rt:l.w,~ot~s: P.O. Box 6070; Duluth, MN 55806. Daniel F. X. Meenan, S.J. Dolores Greeley, R.S.M. Iris Ann Ledden, S.S.N.D. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Review Editor Questions and Answers Editor Assistant Editor Sept./Oct., 1984 Volume 43 Number 5 Manuscripts, books for review and correspondence with the editor should be sent to REVIEW FOR R~-:tAGtOOS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. Questions for answering should be sent to Joseph F. Gallen, S.J.; Jesuit Community; St. Joseph's University; City Avenue at 54th St.; Philadelphia, PA 19131. Back issues and reprints should be ordered from R~-:v~.:w ~'oR Rt-:t.t~;~oos; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. "Oul of print" issues and articles not published as reprints arc available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. "On the Strength of His Word": A Meditation on Priestly Spirituality Joseph Ratzinger Oh the occasion of the golden jubilee celebration of Joseph Cardinal H~Sffner, Archbishop of Cologne (October 30, 1982), Cardinal RatTJng~r offered this meditation on the priesthood which many have found helpful. The text is based on the translation which appeared in L'Osservatore Romano, 2 April, 1984, pp. 13ft. Cardinal Ratzinger is presently Prefect of the S. Congregation for the Doctrine of the Faith, where he may be addressed: 1 -- 00120 Vatican City The past twenty years have witnessed a great deal of reflection and much heated discussion about the priesthood. But in spite of everything, the priest-hood proves to be longer-lived thari anticipated by many of the premature arguments put forward by certain persons who would want to abandori it as a sacred misunderstanding, replacing it with an understanding based on the concept of a merely functional "temporary service." We are gradually°coming to comprehend the presuppositions which at one time allowed such arguments to appear almost incontrovertible. Overcoming these prejudices also enables "us to understand more profoundly the biblical witness in its inner unity--of Old and New Testament, of Bible and Church. We are thus no longer forced to rest content with stale water from cisterns that sometimes trickles away amid conflicting h3ipotheses and sometimes collects in brackish little pools. Instead, we have accessto the living fountains of the faith of the Church of all ages. As far as I can see, the future will have to face precisely this question: How are we supposed to read the Scriptures? During the years when the canon of the Scriptures was being formed--which were also the years when the Church and her catholicity were taking shape--it was primarily Irenaeus of Lyons who had to deal with this question, whose answer decided whether ecclesiasti-cal life was possible or not. In his day, Irenaeus saw clearly that to divide the 641 649 / Review for Religious~; Sept.-Oct., 1984 Bible in itself, and to separate Bible and Church from each other was the basic principle of a Christianity of conformism and rationalism, the so-called Gnosis, which threatened the very foundations of the Church at that time. This basic twofold division was preceded by an inner division of the Church itself into communities which created their own ad hoc legitimacy by a selec-tion of sources. The disintegration of the sources of faith calls forth the disintegration of fellowship or communio--and vice versa. Gnosis attempts to put forth such a division or separation as being the epitome of rationality--divide the two Testaments, separate Scripture from Tradition, distinguish between educated and uneducated Christians--but in truth, Gnosis is a sign of decay. On the contrary, the unity of the Church renders visible the unity of that whence she lives: the Church lives only when she draws upon the Whole, upon the multiform unity of Old and New Testa-ments, of scriptural tradition and the realization of the Word in faith. Once one has bowed to this other logic of disintegration, then nothing can really be put together properly any more.~ It would be inappropriate to the solemn joy of this day were we to enter more deeply into the scholarly disputation just h!nted at--though this dispute must be settled before one can discuss details of the biblical testimony, for instance on the subject of the priesthood. The very joy of this day is itself something of a locus theologicus. The fifty years of priesthood that we celebrate is a reality which speaks for itself, and which gives a concrete context to these reflections. On this occasion, then," ! thought it better not to attempt a scholarly lecture upon the priesthood, but instead to offer a spiritual reflection, one in which 1 should like to explain a few scriptural passages which have come to be important to me personally, and to do this in a meditative way, without any special system or claim to scholarship. The Priestly Image in Lk 5:1-11 and Jn 1:35-42 The first text I have chosen is Luke 5:!-11. This is the wonderful "voca-tion" account which tells how Peter and his friends, after a night of fruitless labor, on the strength of the Lord's word put out to sea once more. They catch a shoal of fish so great that the nets almost break, whereupon :Jesus utters his "call": ~'You shall become a fisher of men!" I have a very special affection for this passage because above it there shines the dawning light of a first love, of a beginning full of hope and readiness. Every time 1 recall these verses 1 remember the fresh brightness of my own beginnings, of that joy in the Lord of which we spoke in the phrase from the old psalter with which we began Mass: "I will go unto the altar of God, to the God who giveth joy to my youth" (Ps 42:4)--to the God in whose nearness the joy oI~ being young is constantly renewed because he is life itself, and hence the source of genuine youth. But let us return to our text which reports that the people pressed upon On the Strength of His Word / 643 Jesus because they wanted to hear the word of God. He is standing on the seashore, the fishermen are washing their nets, and Jesus gets into one of the two boats beached there--it was Peter's boat. Jesus asks him to put out a little from the land; he sits down and teaches the people from the boat. Simon's boat thus becomes the cathedra of Jesus Christ. Afterwards he says to Simon: "Put out into the deep and let down your nets for a catch." The fishermen have spent all night toiling in vain. To them it seems quite pointless to lower the nets again in the early morning hours. But for Peter, Jesus has already become so important, indeed so decisive, that he replies: On the strength of your word--"At your word I will let down the nets." The word of Jesus has already become more substantial than what is apparently real and empirically certain. That Galilean morning, whose fresh scent we can almost breathe in this account, becomes an image of the new dawn of the Gospel after the nights of fruitles~ness into which our own actions and: desires repeatedly lead us. And when Peter and his companions return with their heavy cargo-- which required the help of their partners because the abundance of the gift threatened to break their nets--Peter had completed not merely an outward journey, a work of merely human hands. For Peter, this had become an interior journey whose extent is framed by Luke in just two words. The Evangelist reports that before the great catch of fish, Peter addressed the Savior as Epistata, which means "teacher," "professor," or "master." Upon his return, however, Peter, falls on his knees before Jesus and no longer addresses him as Rabbi but as Kyrie--"Lord." In other words, Peter now addresses Jegus as God. Peter had. traveled the road from "Rabbi,' to "Lord," from "Teacher" to "Son." At the completion of this interior journey he is capable of receiving a vocation. At this point the parallels to the first "vocation" account in Jn 1:35-42, practically force themselves upon us.2 There we read that the first two disci-ples, Andrew and an unnamed companion, ~follow Jesus after hearing the Baptist exclaim, ".Behold, the Lamb of God !" They are struck on the one hand by the consciousness of their own sinfulness evoked by this exclamation, on the other hand by the hope which the Lamb of God represents for the sinner. One senses that both of them. are still uncertain; their discipleship is still hesitant.~ Without saying any more, they follow him discreetly, apparently not yet daring to address him directly. And so he turns to them and says, "What do you seek?" Although the reply sounds awkward, a bit shy and embar-rassed, still it comes directly to the. point: "Rabbi, where do you live?" Or, more acurately translated, "Where are you staying?"--where is your abode, your shelter, your real residence, that we too may arrive there?" Here, we must remind ourselves that the idea of "abiding" or "residing" is one of the key concepts of St. John's Gospel. The Savior's reply is normally translated "Come and see!" This corres-ponds with the conclusion of John's second "vocation" account involving 644 / Review for Religious, Sept.-Oct., 1984 Nathanael, to whom Jesus says, "You shall see greater things than these!" (Jn 1:50). The meaning of this "coming," in other, words, is becoming perceptive; "coming" means to be seen by him--and to begin seeing with him. As a matter of fact, above his abode the heavens, the hidden sphere of God, are open (Jn 1:51); there man stands in God's own radiance. "Come, and you shall see!" also accords with the Church's "communion psalm": "O taste and see that the Lord is god!" (Ps 34:8). It is only the approach, the "coming," which leads to seeing. Tasting allows the eyes to be opened. Just as the tasting of the forbidden fruit in Paradise once "opened the eyes" in a fateful manner, so too it is true here in the opposite sense that tasting what is true also "opens the eyes," so that one realizes and "sees" God's goodness. Seeing takes place only in coming into Jesus' abode. There can be no vision without the hazard of approaching, of "coming." St. Johweven notes that "it was about the tenth hour" (1:39), in other words very lat~, a time at which one would think it no longer possible to make a beginning--and yet an hour at which urgent and decisive events do take place. According to some apocalyp-tic calculations, the tenth hour is considered the hour of the "last days."3 He who comes to Jesus enters the definitively final age; he makes contact with the already present reality of the Resurrection and of the kingdom of God. "Seeing," therefore, takes place when one '~approaches," and John the Evangelist makes this clear in the same fashion that we noted in St. Luke's account. When Jesus addressed them, the two responded by calling him "Rabbi." But when they return from staying with him, Andrew tells his brother Simon, "We have found the Messiah, the Christ" (Jn 1:14). In approaching Jesus ~and remaining with him, Andrew had traveled the path from "Rabbi" to "ChriSt," he had learned to see the Christ in the te~icher--and this is somethingwhich can only be learned in "abiding." Thus does the inner unity of the third and fourth Gospels become evident: both times the experi-ment of living "on'the strength of his Word" is undertaken, and both times the interior pilgrimage follows a course which permits vision, "seeing," to arise out of "coming." All of us began our joul-ney with the Church's full profession of faith in God's Son. But such an approach "~n the strength of his word," such an entering into his abode, is in our own case, too, the precondition for our vision or "seeing." And he alone is capable of calling others who is himself able to see cleai'ly, instead of merely believing at second hand. This coming or approach, this venturing out "on the strength of his Word" is, today and always, the indispensable prerequisite of the apostolate of priestly ministry. Again and again we shall find it necessary to ask him: "Where are you staying?" Over and over again it will be necessary to approach Jesus' abode from within. Again and again we shail have to let down the nets on the strength of his woi'd, even when it seems quite pointless. It is constantly necessary to regard his Word as more real than all that we otherwise would consider valid: statistics, technol-ogy, public opinion. Often it will seem as though the tenth hour had already On the Strength of His Word / 645 struck, and we shall have to postpone the hour of Jesus. But in precisely this way it can become the hour of his nearness. The two Gospel accounts have some other traits in common. St. John depicts the two disciples as being struck by the Baptist's proclamation of the Lamb. They obviously know from experience that they are sinners. For them this is not some sort of alien religious phraseology, but rather something that stirs them from within, something that is very real to them. Since they realize this about themselves, the Lamb becomes a sign of hope for them, and this is why they begin to follow him. Something quite unexpected occurs when Peter returns to shore with his great catch of fish. We might have expected him to embrace Jesus because of the successful fishing operation, but instead Peter falls on his knees. He does not hold fast to (he Savior in order to possess a future guarantee of success, but actually tries to drive him away because he fears the power of God: "Depart from me, for I am a sinful man!" (Lk 5:8). Where man experiences God, there he recognizes his own sinfulness, and it is. only when he really knows that he is sinful--and has grasped the malice of sin--that he.also .comprehends the call to "repent,~ and believe the Gospel!" (Mk 1:15). Without conversion, it is not possible to press forward to Jesus and to the. Gospel. There is a paradox of Chesterton's which expresses this rela-tionship quite accurately: one can recognize a saint by the fact that he knows he is a sinner.4 The fact that our experience of God has grown pale is evident today in the disappearance of our experiential awareness of our sin; and vice versa: the disappearance of this knowledge alienates us all the more from God. Without falling into a false anxiety, we should once again learn the wisdom of the psalmist's word: lnitium sapientiae timor DorninL Wisdom, genuine under-standing, begins with the correct fear of the Lord. We must once more learn this fear in order to acquire true love and to grasp what it means to be able to love him--and to grasp as well .that he loves us. Hence this experience of Peter, of Andrew and of John is a basic prerequisite for the apostolate and thus also for the priesthood. Conversion--the very first word of Christian-ity-- can be preached only by one who has himself been touched by its neces-sity and therefore has grasped the greatness of grace. In these fundamental elements of the spiritual path of the apostolate which are becoming evident here, are the outlines of the basic sacramental structure of the Church, and indeed of the priestly ministry itself, also becoming clearer. If the sacraments of baptism and penance correspond to the experience of sin, then the mystery of the Eucharist corresponds to "coming" and "becoming perceptive," to entering into the abode of Jesus. Indeed, in a sense which we could previously not even imagine, the Eucharist is Jesus' abiding with us. "There you shall see"---the Eucharist is the place where the promise to Natha-nael applies, where we can see heaven opened and the angels of God ascending and descending (Jn 1:51). Jesus dwells and "abides" in his sacrifice, in that act 646 / Review for Religious, Sept:-Oct., 1984 of love with which he conveys himself to the Father, and through his vicarious love he also gives us back to the Father. The communion psalm whi~:h speaks about tasting and seeing also says: "Come ye to him and be enlightened" ([Douay] Ps 33:6). Communion with Christ means communication with the true light that enlightens every man who comes into this world (see Jn l:9)P Let us consider another point common to both gospel accounts. The superabundant catch of fish begins to burst the nets. Peter and his crew cannot master the situation. Thus we read in Luke 5:7 that they signaled to their partners in the other boat to come and help them. "And they came and filled both the boats, so that they began to sink." The call of Jesus is simultaneously a calling together, a call to syllabbsthai, as the Greek text puts it: "to take hold of together," to stick together and assist one another, to combine the efforts of both boats. St. John's Gospel expresses the same idea. Returning from his hour with Jesus, Andrew cannot remain silent about what he has found. He calls his brother Simon to Jesus, and the very same thing happens to Philip, who in his turn calls Nathanael (Jn 1:41-5). Vocation tends toward together-ness. Vocation makes disciples of us, and cries out to be passed on. Every vocation has a human element as well: the element of brotherliness, of being stimulated by another person. When we think back over our own lives, each of us knows that he was not struck by a thunderbolt direct from heaven, but that at some point he had to be spoken to by a person of faith, to be borne up or carried by.others. Of course a vocation cannot persevere if we believe only at second hand, "because So-and-So. says so." Perseverance is possible only if, led by our brethren, we ourselves find Jesus (see Jn 4:42). Both aspects necessarily belong together: being led, being spoken to, being ¯ carried, just as much as our own "coming and seeing." It therefore seems to me that we ghould once again develop much more courage to address one another, to speak to one another, and not ,to deprecate positive reactions to the testimony of others. As one of faith's components, "neighborliness" belongs to ihe humaneness of believing, and within this framework one's own encounter with Jesus must mature. Hence it is not only "taking along" and "leading toward" which are important, but release as well, abandonment to the distinctive aspects of a special call--even when these special aspects turn out to be different from what we had intended for the person concerned. In St. Luke's account, these insights are broadened out into a complete vision of the Church. James and John, the sons of Zebedee, are there called koinonoi of Simon, which here must be translated as "partners?' In other words, these three are described as a fishing partnership or cooperative, with Peter as head and principal owner.6 And it is first of all this group which Jesus calls, the koinonia (fellowship or communio), the partners in Peter's coopera-tive. In Simon's call, however, his profane vocation is reformed into an image of the new which is to come. The fishing partnership becomes the communio On the Strength of His Word or fellowship of Jesus, and Christians will form the eommunio of this new fishing boat, united by the call of Jesus and by the miracle of grace, which bestows the riches of the sea after long and hopeless nights. Just as they are united in the gift, they are also united in their joint mission. St. Jerome gives a beautiful interpretation of the title "fishers of men" which actually be~longs in the context of an inner transformation of Peter's profession into a vision of what is to come.7 Jerome says that to draw fish out of the water.means to tear them away from the n~tural element in which they live and thus to deliver them up to death. But to draw men out of the water of this world means to withdraw them from deadly surroundings and from a starless night, giving them instead air to breathe and the light of heaven. It means transferring men into the natural environment in which they can live and which is simultaneously light, enabling them to see the truth. Eight is life, because the natural element or environment from which man lives at the very deepest level is truth, which is simultaneously love. Of course, the man who swims in the waters of the world does not know this. Hence he resists being drawn up out of the water. It is as though he believes he were an ordinary fish which must die when pulled up out of the depths. And as a matter of fact. it ~s indeed a death sentence. But this death leads into the true life in which a man really arrives at being himself. To be a disciple means to let oneself be "caught" by Jesus, by the mysterious fish which descended into the water of this world, indeed, into the water of death; who himself,became a fish in order to allow himself first to be caught by us, so as to become the Bread of Eife for us. He allows himself to be caught so that we can be caught by him, and find the courage to let ourselves be pulled along with him out of the waters of our habits and comforts. Jesus became a fisher of men by taking the night of the sea upon himself, by himself descending into the Passion of its depths. One can only become a fisher of men when one applies oneself to the task the way Jesus did. And furthermore, one can only become a fisher of men when one trusts in the bark of Peter, when one has entered into fellowship or communio with,Peter. A vocation is not a private matter, merely taking up the cause of Jesus at one's own expense. The field of a vocation is the entire Church, which can exist only in f~llowship with Peter and thus with the apostles of Jesus Christ. Priestly Spirituality~ in Psalm 16 (15) Since I want to stress the unity of both Testaments in'Scripture, the second passage I wish to discuss is taken from the Old Testament, from Psalm 16 (or 15, according to the Greek enumeration). We older priests once used the fifth verse of this psalm almost like a motto for what we had undertaken when we were made clerics in the rite of tonsure. Every time this psalm recurs (it is now part of Compline on Thursdays) 1 am reminded how I tried at that time to comprehend the rite of tonsure itself by imderstanding this text, so that, once 6tll~ / Review for Religious, Sept.-Oct. 1984 understood, I could carry out and live the rite. Thus, this verse became a precious beacon for me, and it remains today a symbol of what it means to be a priest, and of how priestly existence is realized. The Vulgate text reads: Dominus pars hereditatis meae et calicis rnei. ~ Tu es qui restitues hereditatern meam rnihi. The Lord is the portion of my inheritance and of my cup: It is thou that wilt restore my inheritance to me. This sentence makes Concrete what had been said earlier in verse 2: "I have no good beyond Thee!" and it do+s so in a very worldly turn Of phrase, in a pragmatic context that does not appear to be theological at all--in the lan-guage of the occupation and distribution of land in Israel as this is described in the book of Joshua and in the Pentateuch.s The priestly tribe of Levi was not a party to the distribution of the land among the tribes of Israel. The Levite ¯ received no land because "the Lord himself is his possession" (Dt 10:9; see also Jos 13:14) and "I [Yahweh] am thy portion and inheritance" (Nb 18:20). In this passage it is primarily the concrete matter of sustenance which is being dealt with: the Israelites live from the land which is assigned them. The land forms the physical basis of their existence. Through the possession of land, therefore, each individual has, so to speak, his very life apportioned to him. It is only the priests who receive their livelihood, not from tilling their own soil, but from Yahweh himself who is their sole source of life, even of physical life. To put it concretely, the priests live from their portion of the sacrificial victims.and the other cult offerings, in other words from that which has been given over'to God and in which they, as ritual ministers, are entitled to share. Thus two different types of physical livelihood are first of all expressed hire, but both of them neces~sarily lead to a deeper level when viewed from the standpoint of Israel's typical thinking in terms of totality. For the individual Israelite, the land is not merely a guarantee of support. It is his way of participating in the promise which God gave to Abraham and thus his inti-mate involvement in the God-given context in which the Chosen People live their lives. It thus simultaneously becomes the warrant of sharing in God's own vital power. The Levite, in contrast, possesses no land, and in that sense remains without security because he is excluded from earthly guarantees. He is directly and immediately "cast upon Yahweh" and upon him alone, as Psalm 22 says (verse 10). Although in the case of the occupation of the land the guarantee of life can somehow be disconnected from God--at least in the superficial sense of offering an independent type .of security, so to speak--this is impossible in the Levitical form of life: There, God alone is quite directly the warrant of life-- even one's earthly, physica! life depends upon him. If worship were to cease, the very basis of physical life would also disappear. And thus .the life of the Levite isat once p~-ivilege and hazard. Proximity to God in the sanctuary is the sole and direct source and focus of life. On the Strength of His Word / 649 At this point, I think a digression is in order. The terminology of verses five and six is plainly that of the occupation of the land and the different type of sustenance allotted to the tribe of Levi. This means that our psalm' is the song of a priest who expresses therein the physical and spiritual center of his life. The person praying here has not merely interpreted the legal stipula-tions- the external lack of properly, and the living from and for worship in the sense of a certain type of guaranteed livelihood--but has lived all of this in the direction of its real foundation. He has spiritualized the law, gone beyond it toward Christ, precisely by realizing its true content. For us, two things are important about this psalm. First of all, it is a priestly prayer, and secondly, we can here clearly observe how the" Old Testa-ment internally surpasses itself in the direction of Christ, how the Old Cove-nant approaches the New and thus renders visible the unity of salvation history~ To live, not from possessions but from the cult, means for this wor-shipper to live in God's presence, .to locate his existence in the interior approach to him. In this regard, Hans-Joachim Kraus quite rightly points out ¯ that in thiS text the Old Testament reveals the beginnings of a mystical com-munion with God which develops out of the special nature of the Levitical prerogatives? And so Yahweh himse]-f~aa~ becpme the "land" of the worshipper praying this psalm. The next verses clarify what this means in terms of concrete, everyday life. Verse 8 says: "I have set the Lord. always before me." Accord-ingly, the suppliant lives in God's presence; he keeps the Lord constantly before himself. The next phrase varies the same idea by saying: "For he is on my right hand." The core content of these Levitical prerogatives thus proves to be the bei.ng in God's company, the knowing that God is at one's side, asso-ciatirig with him, contemplating him and beipg contemplated by him. Thus God .actually becomes the "land" or the "landscape" of one's own life; thus we dwell and "abide" with him. And at this point the psalm makes contact with what we discovered earlier in .St. John's Gospel. Accordingly, to be a priest means to come to him, to his abode, and thus to learn how to see; to abide in his abode. The precise manner in which this occurs becomes more tangible in the verses which follow. Here, the priest praying the psalm praises the Lord for having "given him counsel," and he thanks the Lord because he has "inst_ructed him:in the night season." With this turn of phrase, both Septuagint and Vulgate texts are plainly thinking of the physical pain which "instructs" men. Education or "instruction" is conceived as a person "being bent into the proper shape" for a truly human existence, and this cannot take place without suffering, In this context, the term "instruction" is intended to be a compre-hensive expression .for leading man to salvation, for that series of transforma, tions ~by which we are changed from clay into the image of God, and thus become capable of eternal union with him. The external rod of the disciplinar-ian is here replaced by the sufferings of life in which God leads us and brings 650 / Review for Religious, Sept.-Oct., 1984 us to dwell with him. All of this recalls that great psalm, of:God's Word, Ps. 119, which we now pray during the week in the hora media. It is actually constructed around the basic statement of the Levite'sexistence: "The Lord is my portion" (v. 57; see also v. 14). Thus we find in abundant variety the basic ideas in which Psalm 16 expounds this reality: "Thy testimor~ies., are my counselors" ( 119: v. 24); "it is good :forme that 1 was afflicted, that 1 might learn thy statutes" (.v. 71); "I know, O Lord, that thyjudgments are right, and that in faithfulness thou hast afflicted me" (v. 75). Only then can one grasp the profundity of that petition which recurs like a refrain throughout the psalm: "O teach me thy statutes!" (vv. 12, 26, 29, 33, 64). Wherever life is so truly centered upon God's Word, there it comes about that the Lord "counsels" us. The words of' Scripture are no longer some remote generalities,~but speak quite directly into my life. The Scriptur.es step out of the distance of history and become words addressed to me in person. "The Lord is my counselor"i my very life becomes a word of his. And thus Psalm 16:11 comes true: "Thou dost show me the path of life." Life ceases to bea dark m'ystery. We begin to grasp what it means "to live?' Life opens itself up, and in the midst of all the tribulation of "being instructed," it becomes a joy. "Thy Statutes are.my songs," says Psalm i 19:54, and here in Psalm 16 the situation is not different: "Therefore my heart is glad and my soul rejoices" (v. 9); "In thy presence there is fullness of joy, in thy right hand are pleasures for evermore" (v. II). When we succeed in reading the Old Testament in the light of its central core, and accept God's Word as the landscape of life, then we touch upon him whom we believe to be God'siliving Word. To me it seems~no mere accident that in the ancient Church this psalm became the great prophecy of the Resurrection, a description of the new David and of the definitive priest Jesu~ Christ. To learn to li~,e does not mean to inaster some sort of technique, but rather it ineans to pass beyond death. The mystery of Jesus Christ, his death and his resurrection rise resplendent wherever the suffering of the word and its indestructible 61an vital are experienced. It is therefore unnecessary to make any more applications to our own spirituality. A fundamental component of priestly existence is something resembling the Levite's "apartness," his lack of land, his being ci~st exclusively upon God. The vocation account in St. Luke which we considered earlier closes with the pointed words: "They forsook fill and followed him" (Lk 5:! I). There is no priesthood without such an act of abandonment. Without this sign of uncompromising freedom, the call to imitation is impossible. l think that this point of view renders highly significant, Jindeed makes indispensable, celibacy as being the abandonmerit of an earthly land of future promise, of life in one's own family, so that the basic state of being delivered up to God alone remains intact and becomes quite concrete. This, of course, implies that celibacy m]akes demands on one's entire lifestyle. Celibacy cannot On (he Strength of His Word / 651 fulfill its purpose if, in all other areas, we simply follow the rules of possession and procedure customary in life today. And above all, celibacy cannot last if we do not positively make "settling down with God" to be the center of our lives. Both Psalm 16 and Psalm 119 strongly.emphasize the need for constant meditative association with the Word of God, which cannot become our "homestead" in any other way. The community aspect of liturgical piety which necessarily belongs here is suggested by the reference in Psalm 16 to the Lord as "my cup" (v. 5). In Old Testament diction, this surely refers either to the cup of wine which went r~und at cultic meals, or to the cup of fate, the cup of anger or, of salvation.J0 In this prayer, the priest of the New Testament can find a sp~ci,al reference to that chalice through which the Lord has become our "land" in the most profound sense: the eucharistic chalice in which he distributes himself as our life. Priestly life in God's presence is thus concretized as life in the eucharistic mystery. At bottom the Eucharist is the "land" which has become our portion and of which we may weffsay: "The lines have fallen for ine in pleasant places; yea I have a goodly heritage" (v. 6). And here, two remarks, of fundamental importance emerge. Two Basic Conclusions from th~ Scriptural Texts The Unity of the Two Testaments ~. In my view, aparticularly important aspect of this priestly prayer of the Old and the New Covenant is the fact that here the. inner unity of the two Testaments, the unity of biblical spirituality and its basic manifestations in life, become visible, indeed capable of being lived out in practice. This is so signifi-cant because one of the principal reasons for the exegetically and theologically motivated crisis of the priest's image in recent~times has been precisely the separation of the. Old Testament from the New: Their relationship was seen only in the dialectical tension of opposites, namely "Law" and "Gospel." It was generally agreed that the New Testament ministries had nothing at all to do with the offices in the Old Testament. The fact that one would[ portray the Catholic concept of priesthood as a reversion to the Old Testament was itself regarded as an ironclad refutation of the Catholic idea. It was claimed that Christology meant the definitive abolition of all kinds, of priesthood, the destruction of the boundaries between the Sacred and ~he Profane, and the renunciation of the significance of any history of religions and their ideas of priesthood. Wherever it was possible to point out links between the Church's concept ofothe priest and the OJd Testament, or ideas borrowed from the history of religions, this was done as a sign that Christianity had gone astray in.the ecclesiastical ai'ea; it was urged as proof against the Church's doctrine on the priesthood. But this in fact meant that we were cut off from an entire stream of sources, from biblical piety and indeed from human experience itself. It meant that we were banished into a worldliness whose rigid "Christo-monism" 659 / Review for ReligiousI Sept.-Oct., 1984 actually dissolved 'the biblical image of Christ. This .in .turn is related to the fact that the Old Testament itself had been falsely construed as ~etting forth an opposition between "Law" and "Prophets," whereby "Law" was identified with the cultic and the priestly, while the "Prophetic" element was equated with criticism of cult; and with a pure ethics of humanitarianism that finds God in one's neighbor, not in the Temple. On this basis it was of course possible to refer to thi~ cultic element as "legalism" in contrast to prophetic piety, which was characterized ~is "faith in grace." The result was that the New Testam+nt was relegated to the realm of the anti-cultic, of the purely'humanitarian. In view of this basic attitude, every approach to priesthood :ffas condemned to remain fruitless and unconvincing. The real discussion with this entire~ complex of ideas has not yet taken place. He who prays°the priestlyPsalm 16 along with the other related psalms, especially Psalm 119, will become quite aware of the factthat the supposed ,opposition in principle between priesthood and prophecy of Christology simply collapses upon itself~ This psalm is in fact both fi priestly and a pro-phetic prayer, in which the purest and most profound elements of prophetic piety come to the fore~-but as priestly piety. Since this is so, the psalm is a Christological text. Since this is so, Christianity has since its earliest days regarded this psalm as a prayer of Jesus Christ, which he dedicates anew to us so that we may be permitted to pray it anew with him(see Rv 2:25-29). In this psalm, the new priesthood of Jesus Christ expresses itself prophetically, and in this psalm we can see how in the New Covenant the priesthood, proceeding from Christ, continues to exist in the unity of all salvation history, and indeed must continue to exist~ On the basis of this psalm we can understand that the Lord does not abolish the Law but fulfills it and conveys it anew to the Church, truly "storing it away" in the Church as an expression of grace. The Old Testament belongs to Christ, and in Christ, to us. The faith can live only in the Unity of the Testaments. The Sacred' and th~ Profane And that brings me tO my secofid remark. Once we regain the Old Testament, we must also overcome the disparagement of the Sacred and the mys-tique of the Profane. Naturally Christianity is a l~aven, and the Sacred is not something closed and final but something dynamic. Every priest has been commissioned to "Go, the~refore, and make-disciples of all nations!" (Mt ¯ 28:19). But this dynamism of being sent out, this inner openness and breadth of the Gospel cannot be transposed into the slogan: "Go ye therefore and yourselves become part of the world! Go ye into the world and confirm it in its worldliness!" The contrhry is the.case. The~:e is a sacred mystery of God, the mustard seed of the Gospel, which is not identical with the world but is rather destined to penetrate the whole world. Hence we'must Once more find the courage to acknowledge the Sacred, the courage to distinguish what is Chris-tian-- and that, not in order to separate or to differentiate, but to transform, to On the Strength of His Word /653, be truly dynamic. In an interview given in 1975, Eugene lonescu, a founder of the "Theatre of the Absurd," expressed this with the total passion typical 6f the thirsty, seeking men of our day. 1 quote a few sentences: The Church does not want to lose her customers, she wants to gain new ones. That results in a type of secularization, which is really miserable . The~world is losing itself and the Church loses itself in the world, the parish priests ate stupid and mediocre, leftist petty bourgeois. I have heard a parish priest say in chu.rch, "Let's be happy, let's all shake hands . Jesus wishes each of you a very good day!" It will not be long until someone sets up a bar for communion of bread and wine, and servessandwiches-and Boujolais. To me, that seems unbelievable stupidity and com-pletely non-spiritual. Brotherliness is neither mediocrity nor fraternization. We need the Supra-Temporal, because what is religion or the Sacred? All that remains is nothing; nothing solid, everything is in motion. What we really need, though, is a rock;" In this connection I recall some of the stimulating sentences to be found in Peter Handke's new work, Over the Villages. For example: "Nobody wants us, and nobody ever wanted us. Our houses are trellises of despair standing in emptin~:ss . . . We are not on the wrong road, we are not on any road at all. How forsaken mankind is."~2 I believe that when one hears these voices--voices of men who quite consciously live in the world of today, living, suffering; singing--then it becomes clear that one cannot serve this world with banal officiousness. Such a world does not need corroboration, it needs transformation--the radicality~ of the Gospel. A Concluding Thought: Giving and Receiving (Mk 10:28-31) By way of conclusion, 1 would like to touch briefly upon one more text: Mk 10:28-31. There, Peter says to' Jesus, "Lo, we have left everything and followed you." St. Matthew makes explicit what was obviously the point of the question: "What then shall we have?" (19:27)~ We have already spoken about relinquishing or abandoning, which is an indispensable element of apostolic, priestly spirituality. Let us therefore turn at once to Jesus' astonishi'ng reply. He does not rejrct Peter's question out of hand, as one might expect~ He does not reproach Peter because he expects a reward, but rather admits that Peter is right: "Truly, 1 say to you, there is no one who has left house, or brothers or sisters or mother or father or children or lands, for my sake and for the Gospel, who will not receive a hundredfold now in this time, houses, and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life" (Mk 10:29-30). God is magnanimous, and if we look at our lives honestly, then we know that he has indeed repaid every abandonment a hundredfold. He will not allow us to surpass him in generosity. He does not wait for. the world to come in order to repay, but even now gives in return a hundred to one, though in spite of this the world remains the scene of persecutions, sufferings and tribu- 654 / Review for Religious, Sept.-Oct., 1984 lations. St. Teresa of Avila expressed this statement of Jesus in the simple formula: "Even in this life, God repays a hundredfold,"~3 All we need is the courage to b~gin by giving our "one,"as Peter did when, on the strength of the Lord's word, he put out once again in the morning--he gave one, and received back a hundred. And so I think that in all our pusillanimity we should constantly beg our Lord for this same courage, and for the faith and confidence that lie therein. And we should thank him for those upon whom he has bestowed this courage, those whom he gives to us as signs of encouragemefit, in Order to invite us to make ouy own leap into the hands of his mercy. NOTES ~From the vast literature on "lrenaeus and Gnosis" see most recently H. J. J~schke, Irenaeus yon Lyon "Die ungeschminkte Wahrheit"(Roma, 1980). 2For the following remarks concerning John 1:35-42. 1 am indebted to the fundamental sugges-tions of C. M. Martini, "Damit ihr Frieden habt. Geistliches Leben nach dem Johannesevange-lium" (Freiburg 1982), pp. 204-9. 31bid, p. 207. 4Cited by ,,Cardinal Suenens "Renouveau et puissance des t~n~bres," Document de Marines 4 (1982), p. 60. On this subject see pp. 37-61 in Suenens" book as well as K. Hemmerle, ~Das Haus des barmherzigen Vaters" (Freiburg. 1982), pp. 17-25. 5The standard translation renders Ps 33:6 (34:5), in light of the Hebrew text, as "look tohim and be radiant," whereas the Lalin Vulgate, following the Septuagint, renders it "Come ye to him and be enlightened." It was precisely the phrase "ye shall be enlightened" which called forth a very strong echo in the philosophy and theology of the Church Fathers, and we are quite justified in regarding this verse in the Septuagint version as one of the key phrases of Christian liturgy and theology. We are of course confronted here with the question of the specific rank to be attributed to the Greek Old Testament. This problem must be reflected upon anew. Noteworthy in this regard is H. Gese, 'tZur biblischen Theologic" (MLinchen 1977), pp. 9-30, esp. 27 ft., and see also P. Benoit, "Exegese und Theol0gie" (Dfisseldorf 1965), pp. 15-22. ~On this see F. Hauck, Koinon~s Ktl.: TWNT 3(1938), pp. 798-810, here especially pp 799, 802, 804. 7JerOme, "In Ps 141," ad neophytos. CChr 78, p. 544. sOn what follows, see H. J. Kraus, "Psalmen I" (Neukirchen-Vluyn 1960), pp. 118-27. '~lbid. p. 123: ~°See H. Gross-H. Reinelt, "Das Buch der Psalmen I" (Diisseldorf 1978)~ pp. 88 ft. ~E. Ionescu, ~Gegengiffe~ (Miinchen, 1979), pp. 158,159. ~2P. Handke, "~lber die Drrfer (Frankfurt, 1981), p~. 94 ft. ~3"Libro de vida," 22/I~ and see U.M. Schiffers, ~Gott liebt beherzte Seelen," Pastoralblat! 34 (1982), p. 294. We Priests Are More Necessary Than Ever John Paul H In the month of February, Pope John Paul twice took up themes of priesthood. Frorfi Februa.ry 13-16, some four hundred priests attended a national convention addressed to the theme, "The Eucharist and the Problems of the Life of Priests Today," spofisored by the Italian Episcopal Conference's Commission for the Clergy, on the last day of which the Holy Father addressed the cqngregants. , ~ ~ Then, on February 23, 1984, to conclude a special Holy Year celebration with priests, the Holy Faiher ¢oncelebrated Mass in St. Peter's Basilica with more than four thousand priests and bishops from, all over the world. This Mass was also marked by a renewal of commitment on the part of all present. The texts of these addresses appeared originally in L'Osservatore Romano, 5 March, 1984. pp. 6 and 8. Beloved Priests: Among the satisfactions that I have been granted to experience during the course of this Jubilee Year, one of the greatest is to be able to meet with the members of the ;clergy, with my confreres.in the priesthood. Very gladly, therefore, in welcoming the request of the organizers of your convention, I am here among you to let you know in a tangible way that the pope is near you, follows you in your work, shares your joys, your anxieties, your fears, at such a significant time for the life of the Church. Your meeting in Rome has taken, place in the deeply spiritual climate of this year of grace that is now approaching its end, and I sincerely rejoice in knowing that you have been engaged during these days in reflection on a theme of such great common interest, "The Eucharist and the Problems of the Life of Priests Today," a theme intended to foster that ever greater commu- ,656/ Review for Religious, Sept.-Oct, 1984 nion of sentiments and works, that spreading of ideas, that ,exchange and comparison of experiences, which today especially are indispensable for adapting, the exercise of the priestly ministry to the needs, the aspirations, and the development of the ecclesial community. To you, therefore, my greeting, my encouragement and my blessing. But you ce~rtainly are expecting also a word about the specific Subject of your reflections in order to know, through the pope's voice what the Church expects of you today, that you might live ever more effectively and authenti-cally the gift of yourse.lves to the Lord and to souls. This I will very gladly do, expressing to you above all my appreciation for "the objective of your conventiori, which very opportunely coincides with the aim of the Jubilee Year, whose goal, namely, to profit in a more intense way from the benefits of ~he Redemption, is none other than a new, urgent appeal to conversion addressed to all the faithful, and in. particular to priests. If conversion for a priest means returning to the grace of his vocation it-self' in order continually to rediscover the dimensions of the priesthood and to acquire new thrust in his evangelical dynamism,, what greater theme for ~eflection can be offered than the one which makes us bet'ter understand the vital and pr~ofound relationship that unites the priesthood to the Eucharist and the Eucharist to the priesthood? The priest cannot be understood without the Eucharist. The Eucharist is the reaSon for our priesthood. We are born priests in" the eucharistic celebra~.t~on. Our principal ministry and power is oi'dered to the E~cha~:ist. The Eucharist could not exist without us; but without the Eucharist we do not exist, or we are r.educed to lifeless shadows. The priest therefore can never r.e~ach complete fulfillment if the Eucharist does not become the center and root of his .life, so that all his activity is nothing but an,irradiation of the Eucharist. It is important to recall these truths at a time when we hear insidious voices that tend to disregard the primacy of God and of spiritual values in the life and activity 6f the priest. And this happens in the name of adjusting to.the times--which instead is conforming to the spirit of the world, sowing doubts and uncertainties about the true nature of the priesthood, its primary func-tions, its right place, in society. ,Beloved brothers, never let yourselves be influenced'by these theories. Never believe that the yearning for intimate conversation with the eucharistic Je.sus, the hours spent on your knees before the tabernacle, will halt or slow down the dynamism of your ministry. The exact opposite is true.What is given to God is never lost for man. The profound demands of spirituality and the priestly ministry remain substantially unchanged throughout the centuries, and tomorrow, just as today, they will have their fulcrum and their reference point in the eucharistic mystery. It is the grace of ordination that gives the priest the sense Of spiritual fatherhood, through which he presents himself to souls as a father and leads Priests are Necessary / 657 them along the path to heaven. But it is eucharistic love that daily renews his fatherhood and makes it fruitful, transforming him ever more into Christ and like Christ, makes him become the bread of souls, their priest, yes, but also their victim, because for them he is gladly consumed in imitation of him who gave his life for the salvation of the world. In other words, a priest is as good as his eucharistic life, his Mass above all. A Mass without love, a sterile priest. A fervent Mass, a priest who wins souls. Eucharistic devotion neglected and estranged,a priesthood that is in danger and fading. But the centrality of the Eucharist in the life of the priest goes well beyond the sphbre of personal devotion. It constitutes the directing criterion, the permanent dimension of all his pastoral activity, the indispensable means for the authentic renewal of the Christian people. The Second Vatican Council wisely reminds us: "No Christian community can be built up unless it has its basis and center in the celebration of the Most Holy Eucharist. Here, there-fore, all education in the spirit ofcommunity must originate" (Decree Presby-terorum Ordinis, 6): Therefore, if we want Christian love to be a reality in life;,if we want Christians to be a community united in the apostolate and in,the common attitude of resistance to the powers of evil; if we want ecclesial communion to become .an authentic place of encounter, of hearing the Word of God, of .revision of life, of becoming aware of the problems of the Church, every effort must ,be made to give the eucharistic celebration its entire power to express, the event of the salvation of the community. This involves a pastoral program-mingthat will'incorporate the Eucharist into.the dynamics proper to human life, to .personal land communal living: A good catechesis would certainly render the ecclesial community a great service by shedding light on and exter-nalizing the lifestream that exists between the Mass celebrated in Church and the Mass lived out in one's daily commitments,. This is how the eucharistic celebration will be the expression of the living faith of a community that discovers and relives ithe experience of the disciples on the way to Emmaus who recognize their LoCd and master in the breaking of bread (Lk 24:3 I). This is the witness that the Church demands of you today; beloved priests. Always offer this witness readily and generously, in serenity and happiness. It is a beautiful thing.that this commitment is reaffirmed by -you here before the pope, in response to the common expectations of the Jubilee Year, so fruitful in graces. I encourage you to resume your work in the sacred ministry with a spirit of faith and sacrifice: I will pray for you to Mary most holy, Queen of Apostles, that she will help you to persevere in your holy .resolutions, and as she proclaimed the greatness of the Lord through the gift of the Savior and kept every word in her heart and served him with love and complete dedication, so may you also beable to express your joy in thanksgiving for the Eucharist you celebrate by ever.more deeply rooting your life andyour apostolate in it. With my apostolic Blessing. 658 / Review for Religious, Sept.-Oct., 1984 II The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good tidings to the afflicted; He has sent meto bind up the brokenhearted, to proclaim liberty to the captivesr and the opening of the prison to those who are bound; to proclaim the year of the Lord's favor (Is 61:1-2). Dear, brothers in the grace of the Sacrament of the Priesthood: A year ago I addressed to you the letter for Holy Thursday (1983), asking you to proclaim, together with myself and all the bishops of the Chu. rch, the Year of the R(demption: the extraordinary Jubilee, the Year of the Lord's Favor. Today I wish to thank you for what you have done in order to ensure that this Year, which recalls to us the 1950th anniversary of the Redemption should really be "the Year of the Lord's Favor," the Holy Year. At the same time, as I meet you.at this concelebration, the climax of your Jubilee pilgrim-age to Rome, 1 wish to renew.with you and make still more vivid the aware-ness of.the mystery of the Redemption. the livingand life-giving source of the sacramental priesthood in which each one of us shar~es. In you who have gathered here, no.t only from Italy but also from other countries and continents, I see all priests: the entire presbyterate of the univer, sal Church. And I address myself to all with the words of encouragementoand exhortation of the Letter to the Ephesians: Brothers, "I. beg you to lead a life worthy of the calling to which you have been called" (Ep 4:1): We too--who have been called to serve others in the spiritual renewal of the Year of the Redemption, need to be renewed, throfigh the grace of the Year, in our blessed vocation. I will sing of your steadfast love, 0 Lord, forever (89:1). This verse of the responsorial psalm of today's liturgy reminds us that we are in a special way "servants of Christ and stewards of the mysteries of God" (1 Co 4:!), that we are men of the divine economy of salvation, that we are conscious "instruments" of grace, that is of the Holy Spirit's action in the power of Chri.st's Cross and Resurrection. : . What is this divine economy, what is the grace, of our Lord Jesus. Christ-- the grace which it was his wish to link sacramentally to our priestly life and to our priestly service, even though it is performed by men who are so poor, unworthy? Grace, as the psalm of today's liturgy proclaims, is a proof of the fidelity of God himself to that eternal Love with,which he has loved creation, and in particular man, in his eternal Son. The psalm says: "For your steadfast love was established forever, your faithfulness is firm as the heavens" (Ps 89:2). This faithfulness of his love--his merciful love--is also faithfulness to the Covenant that God made from the beginning with man, and which he renewed many times, even though man so many times was not faithful to it. Priests are Necessary / 659 Grace is thus a .pure gift .of,Love, which only in Love itself, and in nothing else, finds its reason and motivation. The psalm exalts the Covenant which God made with David, and at the same time, through its messianic content, it shows how that historical Cove-nant is only a stage and a foretelling of the perfect Covenant in Jesus Christ: "He shall Cry to me, 'You are my Father, my God, and the Rock of my salvation~'" (Ps 89:26). Grace, as a gift, is the foundation of the elevation of man to the dignity of an adopted child of God in Christ, the only-begotten Son. "My faithfulness and my steadfast love shall be with him and in my name shall his power be exalted" (Ps 89:24). Precisely this power that makes us become children of God, as is spoken of in the Prologue to Saint John's Gospel--the enti~:e salvific powder--is con-ferred upon humanity in Christ, in the Redemption, in the Cross and Resurrection. And we--Christ's servants--are its stewards. The priest: the man of the economy of salvation. The priest: the man formed by grace. The priest: the steward of grace! I will sing of your steadfaJt love, 0 Lord, forever. Our vocation is precisely this. In this consists the specific nature, the originality of the priestly vocation. It is in a special wayrooted in the mission of Christ himself, Christ the Messiah. "The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the afflicted; he has sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound., to comfort all who mourn~' (Is 61:!-2). In the very heart of this messianic mission of Christ the Priest is rooted in our vocation and mission too: the vocation and mission of.the priests of the New and Eternal Covenant, It is. the vocation and mission of the proclaimers of the Good News: - of those who must bind up the wounds of human hearts; - of those who must proclaim liberation in the midst of all the many afflictions, in the .rriidst of the evil that in so many ways "holds" man prisoner; , - of those who must console. This is our vocation and mission as servants. Our vocation, dear brothers, includes a great and fundamental service to be offered to every human being.t Nobody can take our place. With the Sacrament of the New and Eternal Covenant we must go to the very roots of human existence on earth. Day by day, we must bring into that existence the dimension of the Redemption and the Eucharist. We must strengthen awareness of divine filiation through grace. And what higher prospect, what finer destiny could there be for man than this? 661~ / Review for Religious, Sept.-Oct,. 1984 Finally, we must administer the sacramental reality of reconciliation with God, and the sacramental reality of Holy Communion, in which the deepest longing of the "insatiable" human heart is met. Truly, our priestly anointing isdeeply rooted in the very messianic anoint-ing of Christ. Our priesthobd is ministerial. Yes, we must serve. And "to serve" means to bring man to the very foundations of his humanity, to the deepest essence of his dignity. It is precisely there .that--through our service--the song "of praise instead of a faint spirit" must ring out,'to use once more the~words of the text of Isaiah (61:3). We Act with the Power of Christ Dearly beloved brothers! Day after day, year after year, we discover the content and substance which are truly inexpressible of our priesthood in the depths of the mystery of the Redemption. And I hope that the present Year of the extraordinary Jubilee will serve this purpose in a special way! Let us open our eyes ever wider--the eyes of our soul--in order to under-stand better what it means to celebrate the Eucharist, the sacrifice of Christ himself, entrusted to our priestly lips and hands in the community of the Church. Let us open our eyes ever wider--the eyes of our soul--in order to under-stand better what it means to forgive sins and reconcile human consciences with the infinite Holy God, with the God of Truth and Love. Let us open our eyes,ever wider--the eye~ of our soul--in order'to under-stand better what it means to act in persona Christi in the name of Christ: to act with his powers-with the power which, in a word, is rooted in the salvific ground .of the Redemption. Let us open our eyes ever ~wider--the eyes of our soul--in order to under-stand better what the mystery of the Church is. We are men of the Church! "There is one body and one Spirit, just as you were called to the One hope that belongs to your call, one Lord,'one faith, one baptism,one 15od and Father of us all, who is above all and through all and in all" (Eph 4:4-6). Therefore: seek "to maintain the unity of the Spirit in the bond of peace" (Eph 4:3). Yes. Precisely this in a special way depends on you: "to maintain the unity of the Spirit." At a time of great tensions that affect.,the earthly body of humanity, the Church's most important service springs frbm the ':unity of the Spirit," so that not only she herself will not suffer division coming from outside but she will also reconcile and unite people in the midst of the adversities 'that increase around them andwithin themselves in today's world. My brothers! To each of us "grace was given. ~ according to the measure of Christ's gift., for building up the body of Christ'~ (Ep 4:7-12). May we be faithful to this grace! May we be heroically faithful to this Priests are NecessaO, / ~ grace! My brothers! It is a great gift that°God has given to us, to each of us! So great that every priest can discover in himself the signs of a divine predilection. Let each one of us basically preserve his gift in all the wealth of its expressions: including the magnificent gift of celibacy voluntarily consecrated to the Lord--and received from him~for our sanctification and for the build-ing up of the Church. Christ is More Necessary Than Ever! Jesus Christ is in our midst and he says to us: "1 am the good shepherd" (Jn I0:I 1-14). It is precisely he who has "made" shepherds oLus too. And it is he who goes about all the cities and villages (see Mt 9:35), wherever we are sent in order to perform our priestly and pastoral service. It is he, Jesus Christ, who teaches ~!. : preaches the' Gospel of the kingdom and heals every human disease and infirmit3~'(see ibid), wherever we are sent for the service of the Gospel and the admihistration of the sacraments. It is precisely he, Jesus Christ, who ,continually feels compassion for the crowds and for every tired ahd exhaiasted person, like "sheep without a shep-herd" (see Mt 9:36). Dear brothers! In this. !liturgical assembly of ours let us ask Christ for just one thing: that each of' us may learn to serve better, more clearly and more effectively, his presence as Shepherd in the midst of the people of today's world! This is also most importan~t., for ourselves, ,so that~we may not be ensnared by ttie temptation of "uselessness," that is to :s0y.the temptation to feel that we are not needed. Because it is not true. We,~are more necessary than ever because Christ is more necessary than ever! We have in our hands--precisely in our "empty hands"---the power of the means of action that the Lord has given to us. Think of the~word of God, sharper than a twg-edged sword (see Heb 4:12); think of liturgical prayer, especially the Prayer of the. Hours, in which Christ himself prays with us and for us;' and think of the sacraments, in particular the sacrament of penance, the true life buoy for so many cofisciences, the haven towards which so many people also of our own time are striving. Priests should once more give great importance to,this sacrament, for the sake of their own spiritua.l life and that of the faithful. There is no doubt about it, dear br6thers: with the good use of these "poor means" (~bu! divinely powerful ones) you will see blossoming along your path the wonders of the infinite Mercy. And also the gift of new vocations! With this awareness, in this shared prayer, let us listen once more to the words which the Master addressed to his disciples: "The harvest is plentiful, but the laborers are few; pray therefore the Lord of the harvest to send out laborers into his harvest" (Mr 9!37,38)~ 669 / Review for Religious, Sept.-Oct., 1984 How relevant these words are in our time, too! So let us pray! And let the whole Church :pray with us! And in this pra.yer may there be manifested awareness, renewed by the Jubilee, of the mystery of the Redemption. Renewal of Priestly Promises During the concelebrated Holy Year Mass for priests, after the Pope's homily, the Hol.v Father led the priests in the renewal_of their priestly promises. Following is the form that was used. Dearly beloved brothers: Through a most special gift of Christ, teacher, priest and shepherd, you have been called to the Order of Priesthood. Every day you must make yourselves more worthy of this vocation of yours and renew your commit-ment to the service of the People of God. May the Spirit of Holiness always assist you, that you may be able .to fulfill with his help what through his gift you have promised with joy . Therefore, during this Jubilee celebration of the Holy YeAr of the Redemption, do you, ministers of Christ and administrators of the mysteries of God, recalling the day of youro,priestly ordination, intend to renew the promises you made before the bishop and the People of God? Priests: 1 do. Do you intend to unite yourselves intimately to the Lord Jesus, model of our priesthood, denying yofirselves and strengtfiening the commitments which,, urged by the love of Christ, you have freely assumed toward his Church? Priests: I do. Do you intend,, in particular, to strengthen the holy commitment of celi-bacy, as a testimony of iovb for Christ with an undivided heart .and as a guarantee of interior freedom for a fuller ecclesial service, in joyful e~xpectation of the kingdom promised? Priests: ! do. Do you intend to be faithful dispensers of the mysteries of God ihrough the celebration of the Eucharist and the other liturgical actions, and to fulfill the ministry of the Word of Salvation after the example of Christ, head and shepherd, letting yourselves be guided not by human interests, but by love for your brothers and sisters? Priests: 1 do. Then addressing the deacons and seminarians, the Holy Father asked: And you deacons and seminarians, who have generously accepted Christ's call to follow him more closely in order to become ministers of the New and Priests are Necessary/663 Everlasting Covenant. do you intend to persevere, with his help along the path you have undertaken? Deacons and Seminarians: 1 do. And the Holy Father asked the faithful present: And do you, dear faithful, do you intend to pray always for your priests, that the Lord may shower upon them the abundance of his gifts, that they may be faithful ministers of Christ the High Priest and lead you to him, the only source of salvation? Faithful: 1 do. Then to the whole assembly, the Holy Father said." Do you also intend to pray for me that I may be faithful to the apostolic service entrusted to my lowly person, and become among you more everyday a living and authentic image of Christ the High Priest and lead you to him, the only source of salvation? All: 1 do. The Holy Father then concluded: May the Lord keep us in his love and lead all us, shepherds and flock, to eternal life. All solemnly sang: Amen! Amen! Amen! Psychosexual Maturity in Celibate Development by Philip D. Cristantielio Price: $.60 per copy, plus postage. Add ress: Review for Religious Room 428 6301 Lindell Blvd. St. Louis, Missouri 63108 Cruciform Obedience Boniface Ramsey, O.P. This is the third of Father Ramsey's articles on the vows of religious perceived through a Christocentric focus. These three articles will be brought together and offered as a single reprint, the details of which are given elsewhereSn this issue. ~ , Father Ramsey continues to reside in the Dominican House of Studies; 487 Michigan Avenue~ N.E.: Washington, DC 20017~ n two previous issues of REVIEW FOR RELIGIOUS I discussed the vows of poverty and celibacy from a Christocentric perspective.~ In this issue I would like to complete a trilogy by speaking of obedience from very much the same~ perspective. Of the three great vows, there is little doubt that obedience is the most difficult both to execute and to reflect upon. Probably it has caused more suffering than either poverty or celibacy. For whereas th6 Struggle attendant upon poverty and celibacy may be waged complet~!.y withiia the person of the religious who is fighting to subdue his or her passions, ob~lience is the vow that, so to speak, intrudes another person (the superior) in(o the life of the religious--a person who, at least in times pa~t~ was understood to have a quasi-universal control over one's life. How often this control was abused, and on what flimsy pretexts! Even.the superior:s own sanctity was no guarantee that he or she might not act in the most arbitrary fashion. And from this arbitrariness there was usually little recourse. Small wonder that a desire to escape out from under the excessive "demands of obedience and to regain a sense of one's own independence has been the primary cause for many choosing to leave religious life. This is the case, moreover, even where obedience, is not objectively abusive, or even p~rceived as such, for obedience can hardly be perceived as not touching upon human autonomy, a strong rei~lization of which is absolutely necessary to proper human behavior and to self-respect. 664 Cruciform Obedience / 665 Frequently it happens that, when no other means of expression seems possible, this independence or autonomy is asserted by the religious through acts contrary to poverty or celibacy, which are then mistakenly understood to be the person's problem area. This suggests that obedience is the most basic of the vows, and indeed maybe it is. It is a classical teaching, in any event, that poverty and celibacy in fact touch upon rather narrower aspects of the human personality than does obedience? Whether this remains true even when poverty and celibacy are construed as broadly as 1 have tried to construe them in my two previous articles is a moot point. What is certain is that poverty and celibacy deal with relatively easily recognizable specifics, whereas obedience is occupied with something far less tangible, or at least with an area of our nature with which we are much less familiar--or are much more hesitant to face. It must be said from the start that the reason why obedience is so difficult is that human life is so radically marked by disobedience. "1 find it to be a law," Paul writes in Romans (7:2 i-23), "that when I want to do right, evil lies close at hand. For I delight in the law of God, in my inmost self, but I see in my members another law at war with the law of my mind and making me captive to the law of sin which dwells in my members." In The Oty of God Augustine ~emarks that the original sin was one of disobedience impelled by pride. The result of this-original diSobedience, he goes on to say, is a terrible disharmony within the human person: In a word. what is the punishment for that sin of disobedience but disobedience? For what other human misery is there but the disobedience of a person to himself--so that, because he did not wish what he was able to do. now he wishes what he is unable to do? For in paradise, even if he was unable to doall things before the sin. y~t he did'not wish to do whatever he was unable to do: and therefore he was able to do everything that he wished to do. But now, as we recognize in his offspring~ and as Holy Scripture testifies, a human being is like vanity. For who can count how many things he wishes to do that he cannot do, since he is not obedient to himself--that is, since his very mind and his flesh (which is inferior to it) do not obey his will? For. despite himself, his mind is greatly afflicted, and his flesh suffers and grows old and dies. And we would not be suffering unwillingly whatever else we suffe.r if our nature completely and every respect obeyed our will.3 Whoever has not lived this conflict, to a greater or lesser degree, has not lived reflectively. Disobedience, then, is part of human nature. According to Augustine, the very illimitable desires that contribute to human transcendence and that set the human being apart from other earthly creatures~ are, on their shadow side, stumbling blocks and provocations to overweening demands that cannot be satisfied and that must qualify as the urgings of disobedience, of sin. Sad to say, as tragic as this disharmony is, we nevertheless learn to live with it. It is a disharmony that is, after all, part of us and familiar to us. We could hardly imagine living with those overweening demands, not stifled (which would render us inhuman), but under control--in that state of tense 666 / Review for Religious, Sept.-Oct., 1984 and watchful virtue that the Greek Fathers referred to as apatheia. So radi-cated in our nature is this disharmony that we purposefully and self-right, eously pursue the wrong things as though they were good for us. So radicated is it that--the upshot is--to correct it is to act contrary to our nature, a process that causes intense pain. We are like a man whose broken leg has been set improperly. The man learns to walk with a limp and can, indeed, go about with relative ease, yet the limp in turn becomes responsible for 'a gradual deterioration in other areas of the body. For health to be restored, to the extent possible, the leg must be broken again and reset. Learning obedience is like breaking and setting a limb that has already been broken and set once before. This is surely the insight of the Desert Fathers, e~pecially as it is,implied in a narrative such as the following, which dates from the fourth or fifth century: It was said of the abba John the Dwarf that, having gone off to Scet~ to an old man of Thebes, he remained in the desert. His abba took a dry stick and planted it and told him: "Water this every day with a flask of water until it bears fruit." But the water was so far away that he would leave in the evening and return in the morning. After three years, though, it came to life and bore fruit. And the old man took the fruit, carried it to " the church'~ahd said to the brethren: "Take and cat the fruit of obedience."4 The story of the dry stick is a famous one, perhaps even a frightening one, for it seems to smack more than a little of the arbitrary exercise of authority that we mentioned earlier. The distinction betWeen the old/nan of Thebes and a neurotic novice-master or novice-mistress might be hard to discern from the outside, but presumably the motivation is different. Whatever goal the latter may be pursuing, the old man of Thebes was concerned with the painful restoration of human nature, the resetting of a once broken limb, and John was his willing disciple. The story of the 'dry stick compels us to confront the mysterious and unavoidable link there is between obedience and suffering. What we hear of John the Dwarf and his three years of toil imposed by his abba is no more than what we hear of Jesus himself, whose own suffering and death are so frequently ex'pressed in terms of obedience. Jesus' agony in Gethsemane is nothing other than the struggle to be obedient to his Father: "My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt" (Mt 26:39). So it is also characterized in the great hymn of Philippians: "And being found in human form he humbled himself and became obedient unto death, even death on a cross" (Ph 2:8). It appears likewise in the Letter to the Hebrews: "Although he was a Son, he learned obedience through what he suffered" (Heb 5:8). The difference, of course, between Jesus and John the Dwarf or any other human being is that Jesus' obedience was not therapeutic or restorative, since he was without sin and its tragic effects, whereas our obedience is precisely for the sake of our sinfulness. Yet even for Jesus to drink deeply of the cup of human nature, his obedience had to entail suffering, as ours does. Based upon the model of Jesus himself, we may say that to be obedient is Cruciform Obedience / 667 to submit to the cross, with all its mystery and suffering. We may also say that the cross is the thing outside of us, the thing which is representative of God's will and which intrudes disturbingly upon us. Inasmuch as it is identical with God's will it is an objective good, the objective good. It is, indeed, the great objectivity that we refuse because of our own self-centeredness. It is the great objectivity to which we must conform ourselves and which we must put within ourselves if we are ever to have peace, as expressed in the words of Dante: "In his will is our peace.'~ And it is the process of interiorizing what is presently exterior to us that does us violence and causes us pain. This means shoulder-ing the cross--not the cross of our own choosing (which, after all, would be the product of our subjectivity) but the ineluctable cross of God's choosing, for only in that cross is his will, and hence our peace, certain. In the case of John the Dwarf the cross was an adherence to the absurd demand of the old man of Thebes. In the case of Jesus it was a willingness to set his face to go to Jerusalem (see Lk 9:51), with what that implied of suffering and death, because this was the Father's destiny for him. Perhaps religious men :and women today, in contrast to religious men and women of twenty or more years ago, think of obedience for the most part as a vow that is rarely exercised. Itcomes up when a person is transferred from one assignment to another, and even that is usually done with consultation. Oth-erwise superiors make demands with relative infrequency, and they hardly dream of asking the very difficult, never mind the absurd or the impossible. Obedience is invoked almost exclusively as a functional necessity, and so it has come to be seen: it is required for the smooth operation of a religious house or an apostolate--entities that ordinarily run themselves'without the intervention of a "higher authority." But the view that religious obedience is an occasional or a functional thing is as erroneous as the view that poverty and celibacy are occasional or functional. Obedience, instead, like poverty and celibacy, is a constant disposition. In my previous articles 1 suggested that poverty and celibacy represented an attachment to Christ as human and as desirable respectively; consequently they are dispositions that have a quality of permanence and that are always operative. Obedience too is a constant and always operative disposition, spe-cifically with regard to the will of the Father, which in turn implies the cross. For, in Jesus' own experience, the cross was not merely at the end of his life but rather was the end to which his whole life was directed; it colored his life and, we might even say, gave it its meaning. If.we think of the Father's will as something constantly set before us to be accomplished---because therein consists the only restoration of our dishar- " mony and thus the only possibility of our happiness--we shall no longer conceive of oi~edience as a sporadic or occasional thing. Where do we discern this will? The traditional answer, of course, is that we discern it in the laws and customs of the Church, in Scripture as it is properly interpreted, in the constitutions and customs of one's particular religious con- 661~ / Review for Religious, Sept.-Oct., 1984 gregation, in the daily schedule or horarium, in the demands of one's assign7 ments, in the will of the superior as that is legitimately expressed, in the promptings of one's own conscience, in requests that are made of us and that it is possible for us to fulfill without difficulty. Similar things could be added along these lines. But these are by no means the only instances of the divine will, as though it were concerned only with some things and not others. The divine will is expressed in every aspect of reality, in every objective thing that occurs, that it behooves us to accept and somehow take into ourselves. Thus we must hearken to and obey the reality of other people's personalities, which are not our own and hence are often h~rd to appreciate; the outcome of elections and other such processes in which we may have taken positions opposed to the prevailing view; accidents that could not be avoided; the weaknesses that burden us as we get sick or grow old; the vagaries of the weather and of other natural phenomena. These things too are manifestations of God's will that are proper subjects of our obedience, that it profits us nothing to complain about or rail against. In them, indeed, there is a loving design for us. Although the "objectivities" mentioned are all unpleasant or at least diffi-cult, and one or two even tragic, we could as well say that God's will is also expressed in the many good things that befall us--in friendships and successes of various sorts, for example. Yet since these are so often things that we ourselves have had a hand in bringing about, or that we would gladly have brought about if we could, they do not have the same quality.of objectivity as do the others. Nor is there question of bending our will to them, and for that reason there is perhaps no question of obedience either. According to this way of thinking, then, we could characterize obedience in terms of "patient endurance." It is the vow by which the religious person promises to accept the reality that can be identified with the divine will, and that inevitably brings with it the cross. Moreover, the religious makes this promise in the firm conviction that in enduring or accepting this total reality, he or she will find the peace that the world cannot give (see John 14:27). All of reality, the whole of the universe, is in fact permeated with the mystery of the cross: This is a theme common in the earliest Church, and expressed strikingly by lrenaeus at the end of the second century when he writes: And because [Christ] is himself the Word of God almighty, who, in his invisible form, pervades us universally in the whole world, and encompasses both its length and breadth and height and depth--for by God's Word everything is disposed and adminis-tered- the Son of God was also crucified in these, imprinted in the form of a cross on the universe: for he had necessarily, in becoming visible~ to bring to light the universal-ity of his cross in order to show openly through his visible form that activity of his: that it is he who makes bright the height, that is, what is in heaven, and holds the deep, which is in the bowels of the earth, and stretches'forth and extends the length from east to west, navigating also the northern parts and the breadth of the south, and calling in all the dispersed from all sides to the knowledge of the Father.6 Cruciform Obedience / 669 Where Christ is, there is the cross: it cannot be avoided; it is wriften even across the face of our joys. Do we not acknowledge the dominance of the cross in our lives, do we not symbolically submit ourselves to it when we sign ourselves with it from forehead to breast and from shoulder to shoulder? The principal .objection to what has been said thus far must surely be that it appears to foster passivity--a kind of mindless, heedless acceptance of and submission to Whatever comes one's way. It must be added, then, that Jesus' own obedience to his destipy, which was the reality of the cross that constantly intruded into his life, was not mindless or fatalistic. We know from the gospels that Jesus was always aware of what he was doing and that he approached this painful destiny in complete freedom. He offered himself freely to the Father, although not without a struggle, as the episode in Gethsemane tells us, to conform his will to the Father's. The sovereignty of Jesus' obedience is wonderfully manifested in the most ancient depictions of the'crucifixion, dating from the fifth century, where he is shown on the cross as a figure in.complete possession of himself--not hanging in agony but erect, and with a noble and peaceful countenance. Yet it is important to realize, asthe gospels inform us, that Jesus endured suffering on the cross. The ancient artists only stressed, one aspect of the crucified one. Moreover, it was Jesus' custom to make his disciples conscious of the sufferings that lay before them, so that they too might be free to accept the cross or not. It is clear from his example, therefore, that Jesus did not consider obedience to be an abdication of self. That Christian obedience is not passivity is still more clearly illustrated from the fact that, in numerous instances, Jesus actually resisted what other-wise might have been construed as his "destiny." That is, he often spoke against those who opposed him rather than simply bear their provocations in silence. This resistance on Jesus' part introduces an element of complexity into the practice of obedience. It suggests that there are times when religious obedience may be modified by some sort of resistance. When this may legiti-mately occur is problematic; it is a classic instance of the conflict between conscience and authority, particularly inasmuch as the authority here con-cerns the subject of areligious vow. This is, nonetheless, in keeping with the doctrine of the divine permissive will, which teaches that God permits evil to occur and to run its course, evenif he does not countenance it. This pe.rmissive will, to the extent that we may call it a will at all, may in many circumstances be resisted--although if Matthew 5:39 is to be taken seriously, it ought not always to be resisted. One thing, however, is certain in this regard: one may not resist an author-ity merely because it imposes something that is difficult or painful upon the one who is expected to obey. Suffering in and of itself, unless it is qualified in some significant way (if it were seen to be unbearable, for example, or if it would somehow radiate out to others who ought not to be affected by it), is insufficient reason for opposing an authority. If one were to resist an authority 6711 / Review for Religious, Sept.-Oct., 1984 merely on account of the foreseen suffering (assuming its bearability and so forth), one would in effect be seeking to empty obedience of its content, and one may no more seek to do this than to empty Christianity of the cross. In fact, Jesus' own resistance, his refusal to endure certain unjust situa-tions, hastened his destiny rather than delayed it, and Jesus himself seems to have known this~ What this suggests, while not condoning passivity, is that the authority has the benefit of the doubt vis-a-vis the person placed under obedience. The-presumption on the part of the one who obeys should be that the assignment imposed is to be carried out except under certain unusual circumstances. On the other hand, the person in authority ought not to misperceive the desire to talk about an, assignment, or about any other imposed obedience, as a sheer unwillingness to obey. For the superior is also obliged to obedience, and specifically to the obedience of ministry--which includes listening. In sum, we are left with this, that religious obedience partakes of the mystery of the cross--"mystery" at least in part because it is so often absurd and inexplicable. Although human insight may show us that there is in each of us a terrible disharmony that causes us suffering, nothing but faith can tell us that the divine plan which includes the cross is a plan for our good, and one that will :ultimately bring us peace and harmonY. Indeed, only faith tells us that the things to which we must submit are from God, since we ~would often just as soon avoid them by asserting that they have nothing to do with God at all--that they come from superiors who do not understand "us, or that ~they represent situations that ought to be~changed instead of endured. Only this kind of faith will make obedience work. For the truth is that we must be obedient anyway to objectivity and reality as these have been under-stood in .this essay. We cannot control other people's personalities, or the weather, or our own health and well-being. We cannot avoid the cross, which is omnipresent, unless we choose to retreat into an imaginary world of our own making; and even then it is doubtful that we would succeed in our escape! The wisest thing that we can do is to set our faces to go to Jerusalem, for the cross is best borne willingly. Conclusion Two themes have been common to these three essays on poverty, celibacy, and obedience. The first theme is that of the Christocentric ~nature of the vows of religion. The person of Christ is the specific ;reason for a Christian and a religious to choose to do even what he or she might otherwise have decided to do--since poverty, celibacy, and obedience can make sense quite apart from the Christocentric context. But they make sense only to the extent that any-thing without Christ makes sense to the Christian--they cry out for comple-tion, for Christ is Alpha and Omega. In the case of obedience, we may translate "Christocentric" as "staurocen-tric'-- a word we have coined from stauros, meaning cross. The distinction Cruciform Obedience / 671 between Christo- and stauro-centric is a very fine one. In fact, the cross, thus understood, cannot be conceived apart from Christ. It is true that Christocentric seems to emphasize the person of Christ in a way ~hat staurocentric does not. In poverty and celibacy as I have written of them, we seem to touch Christ directly as the object of our love and desire, whereas in obedience it is the will of God, symbolized by the cross, which is the goal of our actions. In commenting on this, three observations must be made. Firstly, in embracing the cross we do the same thing that Jesus did and love the same divine will that he loved. We imitate him. Secondly, before Jesus was crucified it was possible, indeed proper, to think of the cross solely as something horrible. But since his crucifixion he has stamped this instrument of suffering ineradicably with his own personality. Finally, the divine will is not something abstract or impersonal, as though we were obeying a computer. Rather it is identified with God himself, who is personal, and whose personality is love (see ! .In 4:8). For these reasons, then, we can say that obedience, like poverty and celibacy, has its focus in a person--whether the person is seen as Christ, or as God.This focus is absolutely necessary for the religious, for it gives a meaning to life that nothing else can. We live ultimately for persons. The second theme common to these three essays and to the three vows discussed in them is that of mystery. In large part we are speaking here, not of a good that is fully able to be grasped by the intellect alone, but of one that must be perceived and pursued by the emotions as well. But when we speak of the emotions, and of things susceptible to the emotions, we are immediately in the realm of "mystery," as 1 Sugge'sted at the conclusion of the essay on celibacy.7 Because the intellect cannot grasp fully the divine mystery, love must make up--to the extent that this is possible--for what the intellect cannot seize. This divine mystery, in turn, has for its subject, not a project or an ideal, but rather the divine personality--for only a person has the infinite depth and infinite capacity for change that defines the mysterious. Projects and ideals, on the other hand, are soon exhausted. If this depth and inexhaustibility are central to the human personality, as anybody who has ever been in love realizes, how much more central are they to the divine personality! This is the truth that the vows must affirm and mirror: in the end, we do not commit ourselves to Christ or God for any other reason than himself. And this reason is inexplicable to anyone who does not love, who has not seen the mystery, and has not been seized by it.8 672 / Review for Religious, Sept.-Oct., 1984 NOTES ~See "The Center of Religious Poverty," in 42 (1983) 534--544, and "Christocentric Celibacy," in 43 (1984) pp. 217-224. 2See; e.g. Thomas Aquinas, Summa Theologiae 2-'~, q. 186, a. 8. 3De cir. Dei 14.15. 4Apophthegmata Patrum. De abbate Joanne Colobo I (PG 65.203), 5One may also recall the motto of Pope John XXIlh "Obedience and peace." 6Proof of the Apostolic Preaching 34, trans~ by J. P. Smith, in Anciem Christian Writers 16 (Westminster, Md., 1952)pp. 69-70. 7See "Christocentric Celibacy," pp. 223-224. ~This essay, completed on the day of his ordination to the priesthood, is dedicated to Kevin Kraft, O.P, Christ the Center of Our Vowed Life by Boniface Ramsey, O.P. Father Ramsey's three articles on the vows of religion are available as a single reprint: i - The Center of Religious Poverty ii - Christocentric Celibacy iii - Cruciform Obedience Price: $1.75 per copy, plus postage. Address: Review for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 The Renewal of Contemplative Orders Thomas Keating, O.C.S.O. Abbot Keating was formerly abbot of the Trappist monastery in Spencer, MA. His last article in our pages, "Cultivating the Centering Prayer" (January, 1978) was written while there. Presently he resides at St. Benedict's Monastery: Snowmass, CO 81654. Part I: Monastic World Views The monastic vocation is a personal intuition into the mystery of Christ's invitation to follow him along the radical lines proposed in the Gospel. One may not be able to articulate the reason why one wants to be a monk or nun and yet have a true call from Christ. Or again, two people may articulate entirely different motives for wanting to enter a monastery, and both may .have a true call from Christ. The reason for this,is the fact that monastic values can be articulatCd in more than one world view or conceptual frame of reference. Obviously, one's response to the monastic call has to be expressed in somoframe of reference, but it must always be kept in mind that no one set of structures fully expresses'the mystery of that call. It would be a mistake, therefore, to identify the mystery of the monastic vocation with any one particular set of symbols or structures. Many cloistered monks and nuns in monasteries of the contemplative lifestyle are unaware that a radical shift in Western thinking has taken place over the last fifty or sixty years. This shift is centered in the development of historical consciousness. In the words of David Tracy, "This phenomenon can be described as man's realization that individually he is responsible .for the life he leads, and collectively he is responsible for the world in which he leads it."~ A significant part of this change of perspective is due to the discoveries of modern science, the development of historical criticism, and the shift in philos-ophy and theology from a static world view to an evolutionary one. Paul Tillich has given the names heteronomic and autonomic to the two compre- 673 674 /~Reviewfor Religious; Sept.-Oct., 1984 hensive world views that are polarized in contemporarythinking. The tension arising from these opposing world views appears in the Church at large, but especially in religious and monastic life, where tensions within the Catholic world community tend to be emphasized. The conflict is not merely between liberal and conservative positions, but is much more profound. It arises from the unquestioned assumptions of two completely opposite ways of looking at the world and at oneself, each of which lays claim to one's deepest loyalties. The heteronomic world view, which was commonly held by the Catholic community until fifty or sixty years ago, is essentially a negative world view; or to be more exact, it is an other-worldly world view. It sees the sacred as opposed to the profane. Thus it seeks to reject the profane in order to find God, and as a consequence, emphasizes the value of renunciation. The present world is perceived as a sinful environment which has to be rejected. In a monastic milieu, this conviction translates into an attitude of determined separation from the world and the studied avoidance of any involvement in the society of one's time and in its problems. Since the primary focus of this world view is eternity, preparing for the life to come is conceived as the principal, or even the only, duty of a monk or nun. In either case, it follows that the legitimate pleasures of life must be renounced in order to find God. Thus, austerity of life and ascetical practices become the norm of spiritual progress and the touchstone of genuine dedication to God. This world view, developed and exemplified by the monks of the fourth century, had a significant influence on the spirituality of the Church as a whole. The formation of the liturgy; for instance, was influenced by this viewpoint. Catholic education was imparted and still, in large part, is imparted 'from this viewpoint. Most young people applying to monasteries today, however, are influ-. enced, at least in some degree, by the autonomic world view. The autonomic world view is the result of the gradual secularization of religious symbols, rituals, and institutions, together with the development of the historical con-sciousness. In this perspective, the profane is sacred. Renunciation of the good things of human .life is regarded as unrealistic or irrelevant. The positive aspects of the present world, rather than its evident evils, are emphasized. Time is the opportunity to change both ourselves and the society in which we live. Our personal decisions and actions make history and the future. Conse-quently, we have to assume personal responsibility for what happens to us and to the world. We are part of a process (evolution), and in order to reach true personal fulfillment, we have to take into account the well-being of the com-munity in which we live. Moreover, the community for which we are respon-sible is gradually extending itself, through mass communication and travel, to embrace the whole human family. The development and the shaping of the world community is, therefore, a profoundly religious and contemplative con-cern. Eternal life is not only in the future, but immanent in time. Moreover, there is a strong tendency to reject the patterns and lifestyles of the past as The Renewal of Contemplative Orders / 675 adequate paradigms for the future: Translated into a monastic milieu, this world view has a genuine attraction for the fundamental values of monastic life, but tends to distrust the tradi-tional structures in which they were enshrined. It rejects any kind of isolation, while esteeming the value of true solitude. Permanent commitment is a special problem for people~ with this perspective, because they feel a responsibility to adjust to the future as it becomes present. To commit oneself in advance to a single lifestyle or to one expression of monastic values seems to them a refusal to take,,responsibility for themselves and for what God might some day call them tO do. They want to be free to respond to the future in ways that may be new or even incompatible witha particular:monastic lifestyle that, in principle, can never be changed. Each of these world views has much to recommend it. Each sees the truth from a particular cultural perspective. Neither can claim to be a complete view of the mystery of the monastic vocation. Both have limitations which must be transcended in order to reach human integration and the fullness of the christian life. It is interesting to note that during his'monastic lifetime, Tho-mas Merton seems to have moved from a heteronomic to an autonomic world view, and then to have'transcended both. Such is the impression given by his. remarkable essay, "Final Integration," in Contemplation hi A World Of Action, Chapter 13. Elsewhere he writes, "Historical consciousness and con-templation are not incompatible, but. necessary." Father Raimundo Panikkar has discerned another world view in addition to the heteronomic and autonomic world views delineated by Tillich.2 He calls it the ontonomic world view or the contemplative dimension of life. It is a higher perspective, rather than a synthesis of the heteronomic and autonomic world views. It ~is a state of higher consciousness (faith) that integrates the sacred and profane by perceiving the presence of the sacred in ordinary events and .in the most secular of situations. It flows from the awareness of the universe as a unity. Its fundamental attitude is complete detachment--freedom from compulsions, prejudices, and preconceived ideas. The contemplative dimension is a vision of reality in which the "egoic" or false self is no more. The ultimate experience is non-duality. Panikkar characterizes it by the term "tempiternity,'.' which/he identifies as the experience of eternity-and-time in each passing momentand event. To find the eternal in time is the crux of the experience. ~ Translated into a monastic milieu, this experience of mature contemplation must lead to action, even if it is only to transform the local monastic environ-ment. The Contemplative monk seeks to discover what he is, not what he will become. He seeks to cultivate the core of his humanness, which is more than historical existence. Thus, the ontonomic world view is a form of transhistori-cal consciousness. It is outside and above political considerations and histori-cal concerns. At the same time, it does not take a merely negative posture toward institutionalized injustice or the whole evils of contemporary society, 676 / Review for Religious, Sept.-Oct., 1984 but offers a positive alternative by establishing a lifestyle based on the con-templative dimension of, the Gospel. Thus, fuga mundi becomes, not flight from a world that is evil in itself, but flight from the "system" by refusing to be a part of a political or social establishment that supports institutionalized evil. Here is one example of how these world views operate in monastic com-munities. The contemporary monk, influenced consciously or unconsciously by the autonomic world view, feels that he cannot reach his own unique spiritual development without the well-being of the human community of which he is a part. F~or him, a strict, rule .of silence means isolation, not solitude. One of the older monks, having entered the monastery fifter a Catholic education that emphasized the heteronomic approach to life, may look upon him as one who has an exaggerated need for contact with others. For this older monk, picnics and community gatherings with. casual conversa-tion and banter are clearly mitigations of the rule of silence. He cannot wait to get back to his private room, to his books, or to his prayer, because his expectation is that he can attain union with God only through the renunciation of ordinary human society and its legitimate pleasures. The older monk believes in loving his brothers width his will. He may be embarrassed by feelings of affection, and even feel a du.ty to confess them as sins or imperfections. The new arrival, for his part, regards the older monk as simply incapable of relating. This polarization of attitudes becomes acute on the .occasion of commun-ity meetings. The older monks tend to make speeches while the younger, consumed with frustration, try in vain to engage them in genuine dialogue and interaction. These and similar situations can be poignant as well as just plain painful. Each monk, coming from his own respective world view, is completely sincere, motivated by loyalty to what he understands to be the structure enshrining the values that are to lead him to union with Christ. Consequently, the same community event or decision of the supe~rior will be interpreted positively or negatively according to one of these two basic monastic world views. Neither seems to beable to separate the religious symbol, ritual, or behavior pattern from the value wi~ich is being expressed in and through them. To be able to do so, of course, would require't,he kind of profound conversion that is presupposed by the ontonomic World view, or the contem-plative dimension of life. This perspective is able to express monastic values in different structures or with different symbols without being tipset. It recognizes intuitively that the value is what matters, not how it is expr~essed in particular circumstances. It can move ,from one symbol or set of symbols to another, and still express its total dedication to monastic values. Because it is not bound to ex.press these values in a particular way, it does not judge others or their observance critically. It can adjust to the signs of the time, recognizing with ease when iexceptions are called for, and acknowledging the primary impor-tance of flexibility in applying the common rule to individual circumstances, The Renewal of Contemplative Orders / 677 The contemplative dimension is the goal of monastic structures and obser-vances. Those who have espoused the heteronomic or autonomic world views in their early monastic experience may move beyond their own particular world view as life advances, and come finally to embrace, or at least tolerate, the other. Ultimately, those in the heteronomic or autonomic monastic world views are both calledto transcend the limitations of their respective world views and to reach the contemplative dimension. The contemplative dimension is to live not only in God's presence, but also out of that presence. In other words, the presence and movement of God become the source of one's moti-vation both in prayer and activity. The contemplative dimension can express itself inside of existing structures or create new structures when circumstances call for them. It is not so much the structures that are important, but the motivation which prompts them. In the Gospel~ motivation is everything. The contemplative dimension can infuse life into the most stagnant of structures. The question, however, may be asked whether this is always the best use of this incomparably creative energy. Perhaps enough has been said to see a fundamental root of the problem of mutual understanding and communion in communities of contemplative life today. It is not a question of persons in the community having a liberal or a conservative temperament, di.sposition, or set of convictions. That is to be expectedin every human grouping. It.is rather a question of two deeply held perspectives regarding the essential rfionastic values, based in large part on one's early religious training and cultural conditioning. It was possible in days gone by to enjoy the blessings of unity when everyone shared the heteronomic world view. It is impossible today to avoid or suppress the ideas and attitudes that are characteristic of the autonomic world view. 1 have seen monks enter the monastery with the heteronomic world view, pass a number of years living and articulating their monastic experience in that frame of reference, and then change radically, reacting against the heteronomic'world view with all the force that is characteristic of a profound conversion. Such change is all the more acute in those who have repressed their talents and legitimate feelings for the sake of the heteronomic world view. There is really no solution to this polarization as long as it remains on the level of conceptualization. The same events, directives of superiors, or deci-sions by the community will continue to be interpreted in two opposing wa~,s. The heteronomic world view sees as disaster what the autonomic world view perceives as a great step forward. Similarly, what the autonomic world view considers regression, is interpreted by the heteronomic mind-set as a retu,rn to fundamentals, or to "the good old days." Some might think that monks and nuns who are deeply committed to these world views should live in separate monasteries, at least as an experi-ment. Actually, though, if we could recognize our own conscious or uncons-cious commitment to one of these monastic world views, and accept the fact that the other is also legitimate, we could live together with a certain mutual 67~1 / Review for Religious, Sept.-Oct., 1984 enrichment--provided, of course, that our objective was not to obliterate the other, but to transcend our own world view and attain to the higher perspective of the contemplative dimension of life. The superior in monasteries today has to be someone who has great sympathy for both the heteronon~ic and the autonomic world views and can see the values and the limitations of each. Unfortunately, the monks will judge the superior's decisions according to their own respective viewpoints, and thus everything the superior tries to do will be a source of dissatisfaction to one side or the other. There needs to be a massive re-education of the members of contemplative orders if they are to understand the dynamics that areat work in their communities today and which are really .outside anyone's control. These dynamics are what Pope John XXIII called the "signs of the time." The two opposing world views are not going to go away. We have either to adjust to them, separate, or tear each other apart. The formulation of new constitutions is not going to solve this problem. In fact, the efforts to stabilize constitutions could prudently be postponed until more fundamental issues are resolved. One. of these, of course, is how to train the young. If postulants and novices in contemplative orders are oriented toward the contemplative dimension from the beginning of their monastic lives, and can be persuaded that genuine monastic values can be incarnated in more than one way, it: will then be possil~ieto emphasize the right things in their formation and avoid diverting their energies with useless regulations or conceptual conflicts. There must be serious discipline. This consists primarily in perseverance in contemplative (non-conceptual) prayer. Neither liturgy nor any other practice can supply for this. Silence and solitude initiate the dynamic of self-knowledge and the purification of the psychological unconsciousness. This shotald be fully understood by those undertaking the contemplative way of life. Contemplative prayer will enable them to adjust to this dynamic, persevere in its difficulties, and benefit from its insiglits. Two hours of such prayer every day seems like a suitable norm for postulants and novices. In communities where the work is more demanding, the divine office--and not contemplative prayer--should be reduced. For contemplatives, liturgy can only be an effec-tive means of formation in dialogue with silence and prayer in secret. Part II: Principles Monastic formation is not an assembly line. ~Monks and nuns cannot be mass-produced. The monastic environment is a choice of means designed to facilitate growth in the contemplative dimension of the Gospel. It is aimed at self-transcendence and transformation in Christ. Each monk and nun in a particular monastery is in a different place in the spiritual journey. Only great sensitivity on the part of the community toward the spiritual and human growth of its members can adequately meet this situation. Newcomers to Renewal of Contemplative Orders / 679 monastic life, of course, must submit to the same rule for the first few years of their initiation. But to apply this principle to the whole of life, even into old age, is another matter. In contemplative orders right now, the big question is not new constitutions, but .whether the observances as we practice them lead the average monk and nun of our time to that level of spirituality which Father Merton called "final integration." Without a certain number of persons living on that level in a monastery, the Rule cannot be properly observed. Institutions have an uncanny ability to be blind to whatever challenges them to constructive change.: This tendency increases in proportion to one's close-ness to the center of administration. Survival is an instinct in every human institution, as it is in individual human beings. Only those who have expe-rienced deep purification are free of this compulsion. When the inspiration of a charismatic founder or group of founders is no longer present, the second generation tries to preserve their spirit and insight by means of rules and customs. These work well so long as the spiritual understanding of the observances perdures. But if this spiritual understanding peters out, observances begin to be practiced merely externally, and may come to be experienced as a straight jacket. In a lifestyle as severely restricted as a cloistered monastery, such an environment could even become neurosis-prone. This can occur when monks or nuns start keeping~the rule for the wrong reasons, or isolate themselves from the concerns of the local and world church and community. Monastic rules, including St. Benedict's, were composed without the knowledge we possess today of the psychological and sociological factors involved in human development and in the formation of community. Monastic founders had extraordinary insight into these matters, but they did not have at their disposal the experience and research of the last century in psychology and sociology. The renewal of the contemplative orders has to take these new insights into account., 0 The renewal also has to take seriously the work of historical criticism. To separate the essentials of monastic life from its cultural conditioning in the course of the centuries and to re-express these essentials today is no small task. Still, it has to be done if monastic life is to be a viable alternative for people in the twenty-first century. Moreover, these essential values have to be expressed not only in a con-temporary way, but in ways appropriate to different cultures. As new monas-teries spring up in. various parts of the world, great sensitivity must be shown to the culture in which they are inserted. Established monasteries also: need to develop a keen sensitivity to the particular cultu.res of which they are already a part because these are ev.olving at a constantly accelerating rate. Such sensitiv-ity requires a certain level of interior freedom and a capacity to evaluate the ¯ signs of the time. To ascertain where we stand in this regard, communities might ask them-selves such questions as these: 6~11~ / Review for Religibus, Sept.-Oct., 1984 i. Do we provide space for people to grow, to make mistakes, to relax, to get a different perspective, to relate normally with their peers, to grow in responsibility, and to respond to the needs of others? 2. Can damaged persons find healing and human growth in our community? 3. If in our community there is evident lack of healing and of human and ¯ spiritual growth, is there som~ething in our way of life that makes this happen? 4. Do we develop the human and spiritual gifts of the individual members of the community, and are they then used for the good of the community? 5. Does self-support require draining a certain number of people by over-work, excessive responsibility, or by leaving them in jobs which they expe-rience as drudgery without hope of relief?. 6. ls stability in the community an absolute ora relative value? Should there be more opportunity to serve in other houses or to,experience other forms ~of Christian service for a limited time? ~. 7. What do we perceive as the goal of our contemplative way of life? is it personal salvation, penance, intercession for others, contemplative prayer, eremiticism, strict observance, togetherness, or what? 8. Are the present structures of our order the right ones for our time, culture, and circumstances? In particular, does the liturgy as we do it truly express our prayer, or is it cast in a mold that is excessively dualistic and historically conditioned? ¯ 9. Why are there so few potential superiors in the average monastery of contemplative orders? More important than any answers we might come up with, is the level of honesty and openness to truth that would permit communities to raise such intimate and personal questions in the first place. James W. Fowler3 shows how the development of Christian faith corresponds to the various stages of human growth. Basing his reflections on the work of Piaget and Kohlberg, Fowler points out that the level of faith development in a particular commun-ity is normally dependent on the communal ideal which the majority have embraced. The community tends to raise its members to this level, but does not encourage them to grow beyond it. This is not a deliberate and explicit refusal, but a subtle coercion exercised on everyone to accept the approved level of development as the norm. This dynamic is evident in certain charismatic communities which tend to discourage their members from practicing con-templative prayer even. when the attraction of grace is clear. Fowler mentions that most of the Christian churches in the United States which he investigated were at the level of faith in which religious symbols were inseparable from their accepted meaning by the community. By'religious symbols, he means rituals, practices, and behavior patterns that give the group its identity and express its value system. In these communities, it is difficult for ~ individual members to separate religious symbols from the meaning give~n them by the group as the expression of their common values~ and to ri~-express these values in other forms. The Renewal of Contemplative Orders / ~1 It is easy to see how a monastic community, which has the responsibility of fostering the interior freedom of its members, would be greatly hindered by a hidden agenda which effectively prevented them from moving beyond the letter of the Rule or the common observances. The common good of a monastery is not the exercises of common life as such, but the growth of bach of the members toward self-transcendence and transformation in Christ. The martyrdom of conscience, which Anthony of Egypt identified with the monas-tic vocation, may require some monks and nhns to express common, values in other forms--for instance, as hermits, pilgrims, teachers of contemplative prayer. Monks and nuns in the Benedictine-Cistercian tradition often have hesita-tions about the principle of personal growth because of their conviction, based on their experience, that the complete surrender of oneself to the common life is a tremendous leap forward in the spiritual journey. This view of stability maintains that changes in attitudes and dispositions, considered as ascending levels of faith, will take place interiorly in the course of one's monastic lifetime, without having to make any significant modifications in one's external obser-vance or environment. The question may be asked, however, whether this is always true. ISertain external changes could facilitate interior growth during a period of crisis. If everyone in the community is really growing, periods of crisis for one or other member will not be exceptional, but of frequent occurrence. However, for appropriate modifications of observance on behalf of the particular needs of individuals to be fully accepted and supported by.the community, the superior ¯ has to be a person in. whose discernment the community has complete confi-dence. Alternatively, there must be a level of communication that is so well established and free-flowing that persons at different stages of growth can easily understand and accept each other. Whether a large community (more than twenty) can develop or maintain such a degree of communication is a question that should be studied by contemplative orders. Most s6ciologists would have serious doubts about it. As a. further consideration, it would.seem that leadership in monastic communities today has to be an "enabling" rather than a ,determining" kind of leadership. Members of the community have to be encouraged to function on their own initiative, taking responsibility for themselves and for the group: This level.~of regponsibility obviously requires effective communication. A superior should be one of the group as much as he can. He should be intelli-gent, but not someone who inspires either awe or dependency. He should be supportive, affirming, straightforward, and open to new ideas; not someone who prefers things to people, or good order to human needs. No one should exercise religious authority who has not first come to terms with °his own solitude and isolation, for only then can he understand and relate to the solitude and isolation that others may feel. The monastic milieu is not a place where people are to be changed, but where they can change themselves. 6112 / Review for Religious; Sept.-Oct., 1984 Two principles of renewal deserve special consideration in the formation of the young' in our time. These are: flexibility in regard to observances, and emphasis on the contemplative dimension of the Gospel. How the latter is to be carried out should be the subject of study and dialogue in each monastery becahse, without a plan and practice to foster this contemplative dimension, observances will be useless. There is a fairly widespread notion in monasteries that contemplative prayer and monastic observance~are somehow incompatible. Unless this mis-conception can be dispelled by adequate education and formation, the future of these communities is extremely uncertain. , Flexibility is the most practical means of approaching individual needs at different stages of the spiritual journey. By comparison, Fowler writes, the institutional approach to the good of individual members is a buckshot approach. It presumes thatthe same religious symbols are always going to be neci~ssary for ~everyone for the whole of each one's life. Experience, on the other hand, points to the fact that most persons need to,be detached from particular religious symbols at a certain point in their spiritual journey in order to make further progress. Opportunities for human growth should be provided in cloistered monas-tic life as a necessary foundation for spiritual growth. To begin with, the contemplativ.e dimension of the Gospel cannot develop normally without a certain spontaneity. It is necessary for the members of every community to get to know one another on the human level early in their monastic lives. If there are several no.vices or temporary professed, they should have the chance to discuss monastic;values among themselves, without the novice master or dean being present. For a limited :period of time they could benefit from a "gut-level" exchange of feelings about one another and the community, moderated by a qualified facilitator. The sense of belonging is indispensable for the health of every community. This is not easy in a large group. This is probably why Benedict, with his far-sighted wisdom, recommended deaneries (a community of communities) for expanding monasteries. Sub-group structures are not divisive if their pur-pose is well understood and accepted by the community. At the very least, the opportunity to speak with one's peers in small informal groups and one-to-one should be encouraged. Friendships, both within and outside the community, can be enriching, especially'when they are supportive of one's i;piritual journey. At the same time, periods of stricter silence, as during Advent and Lent, or for a week or two every few months, might be introduced to provide the experience of a deeper and°more extended silence. Intensive periods of silence and prayer open up new areas of insight and hasten the process of purification. The rules of enclosure could also benefit from greater flexibility. Work-shops can be stimulating and broadening for those who are interested in a particular subject or craft. With the introduction of cassette TV, programs of genuine value izould help to educate and bring the community together. Uni- 7he Renewal of Contemplative Orders versit'y life tends to be a special kind of environment, somewhat withdrawn from the real world, but the genuine need of training professors, completing a monk's education, or developing particular talents, justifies this experience. Besides educational motives for modifying the strict interpretation of the rules of enclosure, permission to go home for an annual family visit instead of having the. family come to the monastery could be beneficial for the monks and nuns--as well as easier on their families. To allow selected persons to live in the community as residents for a prolonged period of time is already being done in some monasteries with good results. Interaction with dedicated per-sons in other walks of life is stimulating as well as broadening. Retreats for both sexes and varying degrees of participation in the liturgy are presently common practices in a number of contemplative communities and should be encouraged. The need for physical exercise is obvious in our day when monasteries of men and women have had to replace manual work by machinery. Factory work and the sedentary employment that is forced upon a community by secretarial demands do not provide the kind of psychological space that used to be provided by labor in the fields or in the woods. Modern forms of earning a living are less simple and usually demand more in the way of mental concen-tration. New ways of providing for the balance of activities prescribed by the Rule of Benedict have to be found or invented. It may look strange for monks to be playing sports, running around in jogging shorts, or takirig'long hikes; but. if they do not get enough good exercise to replace the manual: work of the past, they are going to find themselves in a constant state of tension. Com-munity or small group picnics, celebrations, outings, and trips can also pro-vide useful relaxation and strengthen the bonds between the members of the group. A change of pace in the horarium would be helpful from time to time, like the opportunity for a day of solitude without any structure once or twice a month. The annual retreat c

Issue 41.6 of the Review for Religious, November/December 1982. ; A Pope for Religious Advent: Not Ours But God's Religious in Politics Volume 41 Number 6 Nov./Dec., 1982 REVIEW FOR RELIGIOUS (ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The editorial offices are located at Room 428:3601 Lindell Blvd.: St. Louis, MO 63108. REvIEw FOR REt.IGIOUS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO: © 1982 by REVIEW FOR RELIGIOOS. Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis, MO. Single copies: $2.50. Subscription U.S.A.: $9.00 a year: $17.00 for two years. Other countries: $10.00 a year: $19.00 for two years. For subscription orders or change of address, write: REVIEW FOR RELIGIOUS; P.O. Box 6070; Duluth, MN 55806. Daniel F. X. Meenan, S.J. Dolores Greeley, R.S.M. Daniel T. Costello, S.J. 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A Pope for Religious: John Paul II on the Consecrated Life Barbara Albrecht This article is the Introduction to the book of homilies, addresses and writings edited by Dr. Albrecht: Johannes Paul II: Gottgeweihtes Leben (Vallendar-SchiSnstatt: Patris Verlag, 1982). pp. 336. It was translated by Sister M. Ingeborg, O.S.F.; St. Francis Novitiate; 2120 Central Avenue: Alton, IL 62002. His special messages and conferences, the many addresses to religious in Rome and during his pastoral travels show us in John Paul II a pope who is truly a friend who genuinely treasures religious communities. John Paul 1I has a very special sensitivity for the specific charism of each community, for its singular importance .in the life of the Church as a whole. The religious vocation belongs to that "spiritual fullness which the Spirit himself--the Spirit of Christ--brings forth,and molds in the People of God. Without religious orders, without 'consecrated' life, by means of its vows of chastity, poverty and obedience, the Church would not be fully herself."l The pope, himself a strong spiritual leader, forcefully reminds us of the priori-ties of religious life. He accentuates, warns of dangers, challenges--and all this as one who, with inner strength and clarity, tries to live out the mission of his office, fully aware of his responsibility before its Lord t:or the Church in our time. A survey of the highlights of John Paul's teaching makes for an effective summary of a practical theology of religious life. Call to Religious Life The interplay of the divine free call and the human freeyes to that call in a life ~To Superiors General of Men, Rome, November 24, 1978. L'Osservatore Romano. December 7, 1978, p. 3. All citations are from L'Osservatore Romano. and will be indicated by date of issue and page (English Edition). 801 1~02 / Review for Religious, Nov.-Dec., 1982 consecrated to the Triune God is a mystery which e.merges out of the "creative initiative of God" and his loving providence over each individual.2 The call to religious life, then, is not first of all a duty, but a gift, "an immense and gratuitous gift from God."3 It is the basis for continuous thanksgiving and deep joy and, yes, for wonder! This is the ever-new wonder: "Whoever takes up the risk of following a religious vocationTM gains, "through the sweet breath of the Holy Spirit in his frail human reality a real form." At the same time, John Paul is caught by the "strength which, consolidating us in love, incorporates our existence with the work of God, with his plan of re-creating man in Christ, that is, the formation of his new redeemed family."~ This Christian calling is not for the individual alone. On the contrary, it is always an offer of love and of salvation for all. This is the fact that gives to each one who is called a responsibility for others through the witness of his life and of his service.6 A vocation to religious life is a mystery of love-as-dialogue because "we respond lovingly to the initiative of love," as the pope told seminarians and candidates for religious life in Porto Alegre.7 Our yes, given in love, is a matter of our faith in the faithful God, the faith with which the individual firmly grounds himself in God who calls. And simultaneously ouryes is the greatest expression of our freedom. This loving, free answer of ours is expressed in the threefold vows of the evangelical counsels. John Paul told reli-gious men in Chicago: No matter what others may contend or the world may believe, your promises to observe the evangelical counsels have not shackled your freedom. You are not less free because you are obedient, and you are not less loving because of your celibacy. On the contrary: The faithful practice of the evangelical counsels accentuates your human dignity, liberates' the human heart . But this freedom of an individed heart (see I Co 7:23-35) must be maintained by continual vigilance and fervent prayer.8 This vigilance refers especially to the authenticity of our life of the evangelical counsels. One important aspect of this authenticity is the art with which conse-crated men and women give their total love to God and, at the same time, meet their brothers and sisters--freely and effortlessly. The pope expressed this to women religious in Paris: May your vow of consecrated virginity impel you to join in actual fact with your brothers and sisters in humanity, in the concrete situations in which they find themselves! So many people of our world are, as it were, lost, crushed, without hope! Being mindful of the norms of prudence, make them feel that you love them in the manner of Christ, drawing from his heart 2To Those Called to the Priesthood and Religious Life and Their Directors, Porto Alegre, July 5. 1980. July 28, 1980. p. 6. ~To the Union of Superiors General of Won~en, Rome, November 14. 1979. November 26, 1979, p. 8. 4To Women Religious, Paris. May 31, 1980. June 9, 1980, p. 7. ~To Seminarians at the Major Seminary inGuadalajara, January 30, 1979. February 19, 1979, p. 4. 6To Women Religious, Paris, May 31, 1980. June 9, 1980, p. 7 7Lot. tit,. p. 6. ¯ 8To Religious Men. Chicago, October 4, 1979. October 29, 1979. p. 5 A Pope for Religious / 1103 the human and divine tenderness that he bears them. You also promised Christ to be poor with him and like him. Certainly our society of production and consumption raises complex problems for the practice of evangelical poverty. This is not the place or the time to discuss them. It seems to me that every congregation must see in this economic phenomenon a providential invitation to give an answer, at once tradi-tional and new. to Christ in his poverty? Poverty must, however, be genuinely evangelical in order to be able to recognize Christ in the "humblest." It is necessary to be able to identify oneself with one's brother in need by being "poor in spirit"(see Mt 5:3). Now this calls for simplicity and humility, love of peace, freedom from dissipative commitments or attachments, an inclination toward total abnegation that is free and obedient, spontaneous and constant, gentle'and strong in the certainties of faith.~° The Gospel meaning of poverty cannot be reduced to its material aspect alone. We have a plethora of possibility today to live it in ever new ways. To recognize such possibility in the Holy Spirit and to act on this understanding--this is the imitation of Jesus Christ, and, at the same time, a real service to our society. "All religious have the responsibility of reintroducing into society, with univocal wit-ness through the conversion of heart and of life-style, the values of real poverty, simplicity of life, fraternal love, and generous sharing."~ The Holy Father deliber-ately ended the fifteenth centenary of St. Benedict, and began the eighth centenary of St. Francis' birth under this heading of poverty. Finally, obedience is "the resolute and constant aspiration to conform our own will to that of God."t2 Religious obedience is certainly the sharpest of the three gold nails which attach [his] imitators to the will of Jesus Christ. Is it possible to look at the cross of the Lord Jesus without conforming to his mystery of obedience to the Father?t3 This question is addressed to all religious. The Holy Father pointed out very clearly that such obedience will find expression in our dependence on human superiors. There is yet another aspect of the consecrated life to which the Holy Father often turned. Such a life, consecrated to the eternal God, of its very essence has a great deal to do with perseverance. In Altftting, he reminded thousands of religious: Believing in the faithfulness of the One who calls and in the power of his Spirit, you put yourselves at God's disposal through the vows of poverty, consecrated virginity, and obedi-ence, and this not as an "obligation which can be revoked," not as a "life in a monastery for a time," not as co-workers in a group that has come together fora specific task and which breaks up again at will. No, in faith you have spoken a yes which is all-inclusive and forever, which finds its expression in your way of life and even in your religious garb. In our time, when people shy away from binding ties, when many would like to turn to a life of"testing," it 9Lot. cir. p. 7. t0To Religious Women, S~o Paulo, July 3, 1980. July 21, "1980, p. 3. ~Homily at St. Paul Outside the Walls. Mar~h 21, 1981. March 30. 1981, "p. 2. ~2To Religious Women of the Umbriah Dioceses. March 23, 1980. March 31, 1980, p. 9. ~3To the Daughters of Charity; January I I, 1980. February 4. 1980, p. 7. 8~ ] Review for Religious, Nov.-Dec., 1982 belongs to you to testify that one can dare to enter into a definitive bond, to make a decision for God which embraces one's whole life, which makes you free and happy if it is renewed day after day.t4 Persons who give this kind of joyful witness "make the religious vocation in the Church to be something attractive."~5 They are the "best advertisement" for reli-gious vocations. It is self-understood that first of all we have to pray for vocations. But young people should also be enthusiastically invited to this way of following Christ in our pastoral work among the young.~6. Yes, the pope calls upon bishops and priests to become interested on a per-sonal level in religious vocations--just as he did himself when he was bishop in Krakow, and on the occasions of his pastoral journeys later when he became pope. At every opportunity he repeats: Go among the young! Meet them personally and call them. The hearts of the young and those not so young anymore are ready to listen to you. Many are searching for a goal in their lives. They are concerned about discovering a worthwhile mission in life to which they can dedicate themselves. Christ has prepared them for his call and your call. We have to call! The Lord will do the rest. His fundamental suggestion is: "Nothing without God--but nothing also without us!" This very old Catholic truth becomes truly concrete when it is applied to vocations to the consecrated life. The Charism of the Founder At a time when the younger generation appears to have lost any sense for tradition and history (which is one reason for the phenomenon of internal crisis in the Church) it is evident that the pope intends to give clear reminders to religious of their origins. The beginnings of the many orders and religious communities in which indi-viduals today live out their consecrated lives are not at all like musty archives, but like lively fountains, vital fires, lives lived in obedience to the Holy Spirit, lives in which the founders and foundresses, responding to their call from God, accepted and carried out their missions under the most trying of circumstances. At the start of each congregation stands some prophetic figure, one who was seized by a special mission, endowed with a special charism: Each of your founders, under the inspiration of the Holy Spirit promised by Christ to the Church, was a man who possessed a particular charism. Christ had in him an exceptional ~instrument" for his work of salvation which, especially in this way, is perpetuated in the history of the human family. The Church has gradually assumed these charisms, evaluated them, and, when she found them authentic, thanked the Lord for them and tried to "put them in a safe place" in the life of the community so that they could always yield fruit)7 Therefore it is the expressed desire of the pope that those who are called to a ~4Homily to Religious, November 18, 1980. December 15, 1980, p. I I. ~To Religious Men, Manila Cathedral, February 17, 1981. February 23, 1981, p. 6. ~6To Bishops of Latin America, Puebla, January 28, 1979. February 5, 1979,~ p. 5. ~TTo Superiors General of Men, Rome, November 24, 1978. December 7, 1978. p. 3. A Pope for Religious consecrated life in community, especially contemplatives, will study more and more deeply, in order to live it more and more intensely, the spirituality of their founders, without letting themselves be tempted by more fashionable methods or tech-niques, the inspiration of which has often little to do with the Gospel. The contemplative and mystical heritage of the Church is exceptionally vast and deep. It is necessary, therefore, to take care that all monasteries will undertake to get to know it, cultivate it, and teach But more than a few religious communities today have forgotten their beginnings. They do not know the specific spirituality and the mission on the basis of which the founding generation took its start. It is no wonder that this leads to a leveling among them, to the loss 6f the spiritual lineaments not only of the specific community but of the entire Church. In truth, it is not surrender to compromise~9 and a leveling process, but a distinctive portrait, not uniformity but a pluralism of charisms that makes for the beauty of the Church. Therefore the pope exhorts: Let every spiritual family watch over its particular identity in view of the good of the whole Church. What is done in one place is not necessarily to be imitated elsewhere.2° The Church needs a clear difference (and not a confusion) and the valid complementarity (and not isolation) of charisms and vocations . The spiritual richness of the Church and of her service to men lies in variety.2~ It is precisely this that presents to the searching Christian youth of today the chance for each one to find his way to follow his call and mission according to God's plan. Only in faithfulness to Christ and to the charism of each founder or foundress will this variety be safeguarded. And only in this faithfulness will be found the key that opens and secures the effectiveness of each order. The Witness of Being Anyone who reads the remarks of the Holy Father with an open mind will perceive his appreciation for the varied activity 0f religious in the apostolate, whether new or old. We could not find a warmer expression of papal approval of service to the poor and sick than in John Paul's letter marking the four-hundredth birthday of St. Vincent de Paul, or more encouraging words about the catechetical and pastoral service of religious women than those he spoke in Kinshasa/Zaire. But all apostolic work would be in vain if it were not founded on a strong spiritual life. What the Holy Father had said to priests and religious in Maynooth, he repeated to the superiors general in Rome, again to the plenary session of the Congregation for Religious and Secular Institutes. and, finally, to monks at Saint Paul's: Your first apostolic duty is your own sanctification. No change in religious life has any importance unless it be also the conversion of yourself to Christ. No movement in religious life has any importance unless it be also a movement inwards to the "still center" of your ~STo Plenary Session of the Sacred Congregation for Religious and Secular Institutes, Rome, March 7. 1980. March 24, 1980, p. 4. ~gTo Religious Women, Rome. November 10. 1978. November 23, 1978, p. 10. -'°To the Carmelites of Lisieux. June 2, 1980. June 23, 1980, p. 14. 2~To Religious Men. S~o Paulo. July 3, 1980. July 21. 1980, p. 7. 1106 / Review for Religious, Nov.-Dec., 1982 existence, where Christ is. It is not what you do that matters most but what you are.:'- It would totally misrepresent his words to interpret this primacy of being and of personal sanctification as some kind of ego-centered salvation. The Holy Father does not want religious to become turned in on themselves, centered around their own egos. But he is concerned "that Jesus must always be first.''-3 He is concerned about their witness "to the primacy of God,"~4 about the credibility of the lives of those who have received the "gift" of a special call in the imitation of Christ.25 This call is something that "deserves, but also costs, the response of our whole being."~6 "A vocation is, therefore, a mystery that man accepts and lives in the depth of his being.''~7 "The Epiphany, the appearance of our Lord, which you love to celebrate here, depends on you!" he told religious women in Africa.28 This summons should be an imperative for us all, " so that the world may believe." Prayer and Contemplation Again and again the Holy Father affirms the absolute necessity of the vertical, contemplative dimension of religious life, and this not just for monastic-contem-plative religious, but for active apostolic communities: daily meditation on the Word of God, personal and communal prayer, gratitude and praise of God, add the petition for the "freedom of an undivided heart."~9 The Holy Father is, of course, aware of the tension between prayer and work. He knows that "a constant danger for apostolic workers is to become so much involved in their own work for the Lord as to forget the Lord of all work."3° But there is another danger in our world today. Through the very s~ams of convent walls seeps "the temptation to activism and distraction that the modern consumer society brings in its train, with all its materialistic overtones.TM Because of this, the Holy Father reminds religious of the absolute necessity of silence in every form of religious life. This element of the spiritual life "calls for areas of actual silence and personal discipline in order to facilitate contact with God."32 What is true for the individual is equally applicable to religious houses: Religious houses must be, above all. oases of prayer and meditation, places of personal and community dialogue with him who is and must remain the first and principal interlocutor of -'-'To Priests, Missionaries. Religious Brothers and Sisters. Maynooth, October I. 1979. October. 15. 1979. p. 6. -'3To Religious Women, Washington. October 7, 1979. November 5, 1979. p. 3. ~4To the International Union of Mothers General, Rome, November 16, 1978. November 30, 1978, p. 3. ~Porto Alegr¢, Ioc. cir. p. 6. 2~To Enclosed Nuns, Guadalajara. January 30, 1979. February 12. 1979. p. 8. ~TPorto AIcgre, Ioc. cit. p. 6. -'SKinshasha, May 3, 1980. May 19, 1980. p. 3. -'~To Religious Men, Chicago, Ioc cit. p. 5. ¯ ~°To Plenary Session of the Sacred Congregation, Ioc. cir. p. 3. 3~To Religious Women, Nagasaki, February 26, 1981. March 9, p. 18. ¯ ~-'To Plenary Session of the Sacred Congregation, Ioc. cir., p. 3. A Pope for Religious 807 their days, so full of work. Superiors must not be afraid, therefore, of often reminding their confreres that a pause of real worship is more fruitful and rich than any other activity even if intense and of an apostolic characterP3 Every generous service to men draws possibilities and impetus precisely from this prayerP4 Mere human kindness will not be enough. People have to feel that through you someone else is at work. To the extent that you live your total consecration to the Lord, you communi-cate something of him, and, ultimately, it is he for whom the human heart is longing.-~ In this connection it is to be observed how deep are the bonds which link the Holy Father to the contemplative branch of religious life. He hardly gives any talk in which he does not mention its importance for the Church and the world of today. What he tells the sisters in Lisieux holds true for all: Take up the challenge of the modern world and of the world of always, by living more radically than ever the very mystery of your quite original state, which is folly in the eyes of the world and wisdom in the Holy Spirit: exclusive love of the Lord and of all your human brothers in him. Do not seek to justify yourselves! All love, provided it is authentic, pure and disinterested, bears in itself its own justification. To love gratuitously is an inalienable right of the person even--and one should say above all--when the Beloved is God himself. In the footsteps of contemplatives and mystics of all times, continue to bear witness with power and humility to the transcendent dimension of the human person, created in the likeness of God and called to a life of intimacy with him.J6 Demands of the Apostolate The spiritual demands underlying all the apostolates of one who is called to the consecrated life have already been discussed, as has been the symbiosis of prayer and work. The Holy Father tells women religious in Baclaran that this demands, very concretely, ¯. in the taxing routine of your apostolic tasks [that you] always make sure that you devote periods of each day to personal and community prayers. These times of prayer must be carefully guarded and suitably prolonged, and you must not hesitate to supplement them by periods of more intense recollection and prayer, at times especially set aside for this purpose. You must always insure that the mutual center of your communities is the Eucharist: you will accomplish this by your fervent daily participation in the Mass, and by community prayer in an oratory where the eucharistic presence of Christ expresses and realizes what must be the principle mission of every religious family.37 Another directive to ffhich the Holy Father gives voice in forceful language has to do with the quality of apostolic work, especially in regard to its theological, spiritual, human and professional aspects, and always is this to be pursued in brotherly or sisterly solidarity: Help one another, among religious houses, among congregations, to organize times and ~Ibid. ~To Union of Superiors General of Men, Rome, November ~26. 1979. December 24, 1979, p. 5. 3~To Religious. Altrtting, November 18, 1980. December 15, 1980, p. 12. ~'To the Carmelites of Lisieux, Ioc. cir., p. 14. aTBaclaran, February 17, 1981. February 23, 1981, p. 5. 808 / Review for Religious, Nov.-Dec., 1982 places of silence and meditation, in order to benefit from sessions of spirituality, theology, and ministry. Encourage one another to take part in them. Contribute by mutual aid to cover the expenses caused by these retreats and sessions. Your love for one another should be clearly seen. Because you are religious today, it is indispensable, even if you are contemplatives, to watch over your human formation, to sufficiently know the life and the problems of people today, especially if you have the mission of proclaiming the Gospel to them. Young people and adults are sensitive to the humanity of those who have "given everything to gain every-thing" to follow Christ.38 "Your professional competence is equally a very important factor and you will have to take it very seriously and keep it up-to-date. Also in this regard a symbiosis is necessary." Thus did the Holy Father speak to the General Chapter of the Hospital Order of St. John of God. "Only a professional, a purely human relation-ship, even with the sick, runs the risk of drying up for lack of roots and deep motivations. But if your work is not filtered through faith, it is always in danger of becoming materialized and of losing even the human elements."39 Only with the help of a deep inner saturation with prayer, faith, and professional competence can the work of religious be transformed into a true apostolate. In this connection the Holy Father makes frequent mention of that particular group of consecrated religious who are of special importance for every apostolate: How could I forget the sick sisters, and those who are infirm and old? Throughout the day and often at night, when sleep is difficult, they present to the Lord the silent offering of their almost uninterrupted prayers, their physical or moral sufferings, their "fiat" to the divine Will. They, too, are the priestly people that Christ won with his blood on the Cross. With him they save the world.4° Therefore all the members of the community should give them special, grate-ful, and loving attention. The Holy Father offers yet another direction for the right understanding of the religious apostolate, one which is important not only for the young Church, but for the entire Church: It is well-known that religious orders have always cultivated the vertical dimension by entering into a life with the Gospel and bearing witness to it through the example of the Gospel reread authentically: that is, on the basis of the Church and in faithfulness to her magisterium. It must be so today also. Witness, yes--protest, no! On every community, on every religious there weighs a particular co-responsibility for the real presence of Christ, meek and humble of heart, in the world of today--of the crucified and risen Christ--Christ among brothers. This is the spirit of evangelical maximalism which is differentiated from any socio-political radicalism.4~ What the Holy Father reminded religious of in Manila has to be the direction for all religious: "Faithfulness to Christ in religious life requires a threefold fidelity: fidelity to the Gospel, fidelity to the Church, fidelity to the particular charism of 38To Religious Women, Kinshasha, Ioc. cir. p. 3. 39Rome, December 13, 1979. January 7, 1980. p. 12. ~°Kinshasha, Ioc. cir. p. 3. '~To Union of Superiors General of Men. Rome, November 24, 1978. December 7. 1978, p. 3. A Pope for Religious ] 809 your institute."4-~ This brings us to one of the most important demands regarding the apostolate of religious communities: collaboration. What is meant here is collaboration on every level: between organizations of major superiors with national conferences of bishops, between religious and ordinaries, between religious and diocesan priests, between religious and the laity. In view of the disruptions which have begun to appear in many places, the Holy Father emphatically and distinctly pointed to the function of uniting and of teaching that pertains to the authority of bishops. He is concerned that religious in their theological teaching and pastoral practice "not only accept but seek loyally an unbreakable unity of aim and action with their bishops. To the bishops the Lord entrusted the mission of feeding the flock. To religious it belongs to blaze the trails for evangelization. It cannot be. it ought not to be. that the bishops should lack responsible and active, yet at the same time, docile and trusting collaboration of the religious, whose charism makes them ever more ready agents at the service of the Gospel. In this matter everybody in the ecclesial community has a duty of avoiding magisteria other than the Church's magisterium, for they are ecclcsially unacceptable and pastorally sterile.43 Nobody knows better than the Holy Father how important, in every regard, is the inner unity of the Church. To his difficult task he brings the experience of a bishopfrom a country under the sway of communism. It is for the well-being of the life of the Church that he appeals to the spiritual capacity of religious to work for unity within the Church. To religious men in the cathedral in Manila he said: As religious you are in a position to make a special contribution to the promotion of the unity of the Church. Your experience of community life, common prayer, and corporate apostolic ¯ service prepares you for this task. May you dedicate yourselves to the great cause of unity with renewed vigor, seeking in a spirit of openness and respect to break down barriers of division and to encourage the progress of harmony and mutual collaboration.4~ Community Life Characteristic of the consecrated life of virginity, poverty and obedience is that it is not vowed and lived outside but inside a community. In his address to superiors general John Paul said: Community life is in fact an important element of religious life. It has been a characteristic of the lives of religious persons from the beginning because spiritual bonds cannot be created. developed and perpetuated unless through daily and prolonged relations. This community life, in evangelical charity, is closely linked with the mystery of the Church which is a mystery of communion and participation, and gives proof of your consecration to Christ. Make every effort that this community life may be facilitated and loved, becoming in this way a precious means of mutual help and personal fulfillment.45 Concretely the Holy Father admonished the superiors general to do everything 4"Lot. cir. p. 6. ~To Bishops of Latin America, Puebla, Ioc. cit,, p. 4. aLoe. cir., p. 7. ~STo Superiors General of Women. Ioc. cir., pp. 8. 12. 810/ Review for Religious, Nov.-Dec., 1982 "that can contribute to union of minds and hearts. The world is very sensitive to the witness that good or bad religious communities are giving. A sisterly, fervent and authentic life is indispensable in order that women religious may cope, in a lasting way, with the obligations, toil and difficulties that a life of consecration and apostolate entails in the world today."a6 Moreover, the superior has a genuine human and spiritual obligation to take care that every individual feel responsible for building up the community: Acceptance of one's brother, with his qualities and his limitations, the effort to coordinate one's own initiatives with decisions matured together, the self-criticisms imposed by continu-ous confrontation with the evaluations and points of view of others, become not only a very effective training ground of human and Christian virtue but also a precious opportunity for constant verification of the earnestness with which one endeavors to put into practice in one's life the obligations assumed in the religious profession.47 "Charity begins at home!" The "neighbor," in the meaning of the Gospel, is first of all one's co-brother or co-sister. True love for this very concrete neighbor should urge everyone to "be concerned with the well-being of the brother and to put aside one's own advantage." "If a person endeavors day by day to bring into harmony the absolute necessity of silence and modesty with the other absolute necessity of participation in community life, then there grows in him the ability to act as a genuine person who stands in the right relationship with God and with the others." These answers about community which the Holy Father gave to the Benedictines hold true for all other religious communities as well. To make this kind of community life possible requires real authority in the superior. The exercise of authority, in a spirit of service and love for all the sisters, is a vital task, even though a difficult one, which calls for no little courage and dedication. The superior has the duty to help the sisters to realize their vocation more and more perfectly. She cannot shirk this obligation which is certainly an arduous but indispensable one. To carry out this duty calls for constant prayer, reflection, consultation, and also courageous decisions, in awareness of your personal responsibility before God, the Church, and the sisters themselves who expect this service. Weakness. like authoritarianism, are deviations that are equally harmful for the good of souls and the proclamation of the kingdom?~ The Holy Father reads the essence and practice of genuine authority in a very concentrated and fundamental way in what St. Benedict wrote in his Rule about the abbot as spiritual father. It contains such richness that it would be profitable for all superiors, men and women, to study the Rule of him who traditionally is thought to be the Father of monks and of orders, beginning with a personal meditation on John Paul's papal letter marking the fifteen-hundredth birthday of St. Benedict. There is yet another aspect of community life upon which the pope frequently ~lbid. *TTo Religious Brothers of Clerical and Lay Institutes, Rome, January 12, 1980. February 4, 1980, p. 9. '=STo the Union of Superiors General of Women, Ioc. cir., p. 12. A Pope for Religious / 811 touches, and which sheds light on the importance of community life for the Church and for the whole world: Having come to religious life from very different social environments, countries and even continents, you live in communities to bear witness--contrary to nationalistic feelings, preju-dices, sometimes hatred--to the possibility and the reality of this universal brotherhood, to which all people vaguely aspire.49 Communities (the one addressed here directly is that of the White Fathers) have to be and are ¯ . . witnesses that prejudices of race, class, nation and culture can be overcome for the kingdom of God. It is on this basis that you live your consecration to the mission. It is from this basis that you wish to advance along the ways of deep spiritual life, where the values of poverty, chastity and obedience find their whole meaning again, whether you are priests or brothers. The Pope deeply rejoices at this and encourages you from the bottom of his heart. The Church and the world today absolutely need those communities in which sharing and communion are not just words, but realities lived from day to day, with humility and enthusiasm. Is it necessary to add that such concrete expressions of brotherhood will be, in themselves, a call to the young and even adults of all countries, to take their place in your ranks and carry on in the future?~° "Community" should not only be lived within one's own convent and in one's own congregation. There is a very acute demand for cooperation among all orders and religious communities, ¯. whether you are dedicated to contemplation or engaged in the direct tasks of evangeliza-tion, to be on extremely fraternal terms among yourselves and among congregations, and to help one another, better and better, on three planes which seem to me essential: to see your consecration in the right way and carry it out courageously, to be eager to take part in the mission of the Church, to pursue a solid spiritual formation and judicious openness to realities of your age and your environmentP~ Were these, and the other many thoughts sketched by the Holy Father able to shed light into the darkened areas of our hearts, leading us once again into a deep joy over our religious communities, it would be an unequalled contribution to the unity of the Church! Self-ldentity The Holy Father recognizes that the topic of self-identiO, is "hot." This is why the concept, if not the word, so frequently recurs in his talks. Fundamentally, this concept is but a variation of the theme that he often stresses regarding the fidelity which the individual and the congregation should have to the charism of the respective founder. Now he broadens the idea, referring to the consecrated life as "religious," and then referring specifically to the religious man or woman. The urgency of the problem is evidenced by the following statements addressed to religious men in S~o Paulo: 49To Religious Women, Kinshasha, Ioc, cit. p. 2. ~OGeneral Chapter, December 15, 1980. February 2, 1981. p. 12. ~Kinshasha, Ioc. cir. p. 2. 1~12 / Review for Religious, Nov.-Dec., 1982 In the pursuit of pastoral collaboration there is a frequent temptation to dilute as much as possible, almost to the point of extinction, that which characterizes and identifies religious life and religious [thcmselves]. It is clear that it is not helpful either for religious life or for collaboration. A religious priest, immersed in the apostolate alongside diocesan priests should show clearly by his attitude that he is a religious. The community should be able to sense it. The same should be said of a religious who is not a priest, or of a sister, in their respective collaboration with lay pcople.~-' The situation described by the Holy Father for women religious in Mexico also often applies to all religious: But there are not lacking, either, examples of confusion with regard to the very essence of consecrated life and one's own charism. Sometimes prayer is abandoned and is replaced by action: the vows are interpreted according to the secularizing mentality which dulls the religious motivation of one's own state; community life is abandoned with a certain irrespon-sibility; socio-political attitudes are adopted as the real aim to pursue, even with well-defined ideological radicalizations. And when the certainties of faith arc sometimes dimmed, motives arc put forward, such as the seeking of new horizons and experiences, perhaps with the pretext of being closer to men, when it may be a question of concrete groups chosen with criteria that are not always evangelical. Beloved sisters, never forget that to maintain a clear concept of the value of your conse-crated life you need a deep vision of faith which is nourished and preserved with prayer. This faith will enable you to overcome all uncertainty with regard to your own identity.5-~ The situation he thus sketches seems to be what lays behind the Holy Father's intense exhortation to religious women in Paris regarding external appearance: "Never be afraid to let your identity as women consecrated to the Lord be clearly recognized. Christians, and those who are not, have the right to know who you are!"54 The Holy Father's concern is not only in regard to an understanding of religious life in general. Even more does he touch upon the problem of identity in regard to the religious man and woman. In regard to religious men, the Holy Father expressed himself in very clear terms on the occasion of the celebration of the Benedictine centenary, when he spoke about spiritual fatherhood in a father-less world. Still more specifically, though only briefly, did he address religious women. The pope picked up and developed the phrase of the superiors general, "Let us first be Christians," coupled with the addition that some made, "Let us first be women," saying that, in his opinion, they are not mutually exclusive. They become one in the mystery which embraces the mission of women in a very special way, placing them directly in its center: the mystery of the Church as Mother and as Bride. This involves a lived surrender. There is. it seems, in a woman's body and heart an extraordinary disposition to make her life a royal offering to Christ as the one Bridegroom. This femininity--often considered by a certain public opinion as sacrificed in a foolish way in religious life--is, as a matter of fact. reformed 5~-Loc. cit. p. 7. 53January 27. 1979. L'Osservatore Romano. February 12, 1979. p. 4. A Pope for Religious and expanded on a higher plane: that of the kingdom of God. For example, physical fecundi-ty, which has such a great place in African tradition, as well as attachment to the family, are values that can be lived by the African sister within a far wider and ever renewed community, and to the benefit of an absolutely astonishing spiritual fecundityPS It should make us wonder why there is a lack of community spirit, of loneli-ness, of unrecognized and unlived womanhood in some religious women when there is such a natural foundation in the very being of woman. It is hard to live the dignity of woman in accordance with God's plan when the natural foundation has hardly been tapped. Those who are concerned with the formation of young reli-gious should keep this in mind. Otherwise it would be impossible to fulfill what the Holy Father rightly expects of religious women: "The witness of a harmonious and mature personality, which is able to establish relations with others without unjusti-fied prejudices or ingenuous imprudence, but with cordial openness and serene balance."56 St. Catherine of Siena is for the Holy Father "a masterpiece of grace, renewing and raising the creature to the perfection of holiness, which is also the full realiza-tion of the fundamental values of humanity," in this case, of being a woman. In her nature as a woman, [Catherine] was generously endowed with imagination, intuition, sensitiveness, willpower and industry, with capability and power of communication, with readiness for giving of herself and for service. She is transfigured, but not impoverished in the light of Christ who calls her to be his bride and to identify herself mystically with him in the depth of "interior knowledge" as well as to commit herself in charitable, social, and even political action, in the midst of the great and the ordinary, the rich and the poor. the learned and the ignorant.$7 What stands out the most, in all apostolates, is always hidden service. This apostolate is usually hidden, near to the human being, and so more suited to a woman's soul. sensitive to her neighbor, and hence called to the task of a sister and mother. It is precisely this vocation which is at the very "heart" of your religious being. As Bishop of Rome I beg you: Be spiritually mothers and sisters for all the people of this Church which Jesus. in his ineffable mercy and grace, has wished to entrust to me. Be this for everyone, without exception, but especially for the sick, the suffering, the abandoned, the children, the young, families in difficult situations . Go out towards them! Do not wait for them to come to you! Look for them yourselves! Love drives us to do so!~ Difficulties, Experimentation, Renewal The pope is a realist. He sees the tremendous interior and exterior difficulties with which the whole Church must contend today: young Christians on the way to making their life-decisions, Christians in religious communities, and especially those who must bear their responsibility as superiors. John Paul II does not try to ~ Loc. cir. p. 7. 55Kinshasha, Ioc. c#., p. 2. 5~At Rome. Ioc. cir., p. 10. STCelebration of the Sixth Centenary of St. Catherine of Siena. St. Peter's Basilica. April 30, 1980. June 23. 1980, p. 7. ~STo Religious Women, Rome, lot'. tit. p. 5. 814 / Review for Religious, Nov.-Dec., 1982 minimize the number of difficulties, as, for example, when to religious at Czesto-chowa he spoke of times "when you will have to endure inward or outward suffering or darkness."~9 Difficult to accept also are "the rapid social changes in a country, or the small number and the aging of your°subjects."~0 But the Holy Father is even more radical in addressing the topic of other "difficulties." He searches out roots which quite possibly come not from outside but from within the hearts of those who are called: Why is our testimony sometimes in vain? Because we present Jesus without the whole attrac-tive power of his Person, without revealing the riches of the sublime ideal that following him involves, because we do not always succeed in showing a conviction, expressed in real life, with regard to the stupendous value of our dedication to the great ecclesial cause that we serve.6~ This summation could very likely serve as an examination of conscience for many today. To the International Assembly of Superiors General in Rome the Holy Father mentioned still other kinds of difficulties. Throughout he shows great insight and gives clear directives for resolving them within--or at least making them bearable. The Holy Father ¯ . . wishes to give [religious] encouragement and comfort in the accomplishment of a commitment that is always demanding, often accompanied by the sign of the cross and by painful solitude, and which calls, on the side [of you superiors] for a deep sense of responsibil-ity. a generosity without weakness and confusion, and constant forgetfulness of yourselves. You, in fact, must sustain and guide your sisters in this post-conciliar period, which is certainly rich in new experiences, but also so exposed to errors and deviations, which you try to avoid and correct.62 This is not at all to suggest that John Paul II seeks to block all experimenta-tion. Were this so, he would not have asked the mothers general, in the face of"the wind of interminable researches and experiments: accept all these realities. Take them seriously, never tragically. Seek calmly for gradual, clear and courageous solutions.6~ No step forward in any direction is possible, unless starting from those already taken, but, vice versa, to stop at the latter is a sign of sterile stagnation,u The years of searching, sometimes of uncertainty and unrest have been years of purifica-tion. No~; we should be entering a period of consolidation and of construction.6~ After the years of experience, aimed at updating religious life, according to the spirit of the 59"1"o Women Religious, Jasna Gora, June 5, 1979. July 2. 1979, p. 4. ~'°To Union of Mothers General, Ioc. cit., p. 3. 6~To the Clergy, Religious and Seminarians of Santo Domingo, January 26, 1979. February 5, 1979, p. 10. 62To Union of Superiors General of Women, Ioc. cir., p. 8. 6~To Union of Mothers General, Ioc. cir., p. 3. 6~To Union of Superiors General of Men, Rome, November 26. 1979. December 24, 1979, p. 5. 6~Maynooth, Ioc. cit. p. 5. A Pope for Religious Institute, the time has come to evaluate objectively and humbly the attempts made. in order to rec.ognize their positive elements and any deviations and to answer them accordingly,u' [One should also] apply oneself humbly and courageously, when necessary, to correct, suspend, or direct in a more opportune way the experiments that are being carried out.~'7 Two criteria, among others, seem the most important: The first is that religious life is not truly renewed if the purpose of the renewal is, in practice, the pursuit of what is easiest and most convenient, but only if the purpose is the pursuit of what is most authentic and most consistent with the aims of religious life itself. The second criterion is that religious life is renewed in order to become even more a path of holiness.6~ The overall basis of everything that the Holy Father says to Christians who have embraced religious life, in spite of all difficulties, is joy and hope. "This is a wonderful time to be a priest, to be a religious, to be a missionary for Christ. Rejoice in the Lord always. Rejoice in your vocation."69 With this inner conviction, the Holy Father, as witness of hope, spoke to young people in the world on the World Day of Prayer for Vocations (May 6, 1979): You will meet difficulties. Do you think that 1 do not know about them? I am telling you that love overcomes all difficulties. The true response to every vocation is the work of love. The response to the priestly, religious and'missionary vocation can only spring from a deep love of Christ. He himself offers you this power of love, as a gift that is added to the gift of his call and makes your response possible. Trust in "him who, by the power at work within us, is able to do far more abundantly than all that we wish or think" (Ep 3:20). And, if you can, give your life, with joy and without fear, to him who first gave his for you.7° Orders and the Entire Church Many of the topics fundamental to the theme of this heading have already been discussed. The pope never tries to be too specific in pointing out concrete aspects as they fit into the overall picture. Religious have to be people ,who "love the Church" (S~o Paulo).7~ "Fidelity to Christ is inseparable from fidelity to the Church, especially in religious life" (Washington).n But this cannot remain true merely on the level of words, It must be manifest in concrete life and activity: "[Its] bond of union with the Church must also be shown in the spirit and apostolic endeavors of every religious institute."73 Very concretely, this means that members of the Church, and thus also religious, must follow the direction of the Church--not with gritted teeth and interior distancing, but "with generous and faithful adherence to the true magisterium" (S~o Paulo).74 Basically ~To the Union of Superiors General of Women. Ioc. cir., p. 8. ~'TTo Religious Women. $5o Paulo. Ioc. tit., p. 4. ~'STo Religious Men. S.~o Paulo. Ioc. tit., p. 7. ~Maynooth. Ioc. cir., p. 6. 70pope's Message for XVI World Day of Prayer for Vocations. May 6. 1979. April 30. 1979. pp. 3. 12. 7~To Religious Women. S-~o Paulo. Ioc. cir., p. 4. 72To Religious Women. Washington. Ioc. cir., p. 3. 731bid. 1~16 / Review for Religious, Nov.-Dec. 1982 this is all one problem: obedience. Obedience to the charism of the founder, obedience within the community, obedience towards those in authority in the Church. This connection goes even deeper: It has often been noted that there is a close connection between the fervor of the religious life of a country and the condition of the Church in that country: fervent religious life means a living and apostolic Church: where that fervor grows cold, the vitality of the local Church is reduced. If. by mischance, tepidity and mediocrity were to set in. they would soon be reflected among the Christian people. On the other hand, throughout the history of the Church, when she has been assailed by crises, it has always been the religious life that has given the signal for a reawakening and a renewed fidelity to the Gospel.75 These words demonstrate again that the pope never points out dangers with-out, at the same time, showing a positive side! In this instance, as in all others, it is necessary to "go back to the very roots of a sound ecclesiology as revealed by Vatican !!."76 The addresses of the Holy Father are not only marked by the spirit of Vatican I1, but also by the very words of the Council. This would be a very easy thing to trace through each of these citations here. but such would be beyond the scope of this paper. Finally, there is no more beautiful document about the inner unity of religious congregations and the Church than the "Pope's Letter to the Superior General of Discalced Carmelites on the Occasion of the Teresian Year.''77 It well merits frequent meditation. Mary Except in Germany (Alt6tting, November 16, 1980), the Holy Father, though he does not build his talks on Mary, does point towards the Mother of the Lord in all of them. This pervasiveness underscores the importance for us not only to acknowledge, but to ponder with renewed fervor and attention in our hearts what the Holy Father says in regard to the significance of Mary for the spiritual life, and espe-cially for religious life. Whoever finds difficulty with this might well let the off-repeated proclamation of the Holy Father become a vital question for his own life: Why is Mary the "model of every spiritual life," as the pope never tires of pointing out (Mexico, Manila, and so forth). Could not Mary become my model again? What does the Holy Father mean when he says that her "fiat" in Nazareth is the "prototype of every religious profession"? (Czestochowa). Why is genuine union with Mary a true "protection for the consecrated life"? (Rome). And do we--each one of us--really need this protection? Why does the Holy Father entrust each "seed of a 74To Religious Women. Ioc. cir. p. 4, 75To Religious Women. Baclaran. Ioc. cir., p. 5. 7~'Homily, World Day for Vocations. May 10, 1981. May 25. 1981. p. 3. 77November 9. 1981, pp. 8-10. A Pope for Religious / 1117 religious vocation to our Lady"?. (Czestochowa). And why do we need her interces-sion in our prayers for vocations? (Rome). And if the mission of a woman is so "deeply interwoven with the mystery of the Church" (Centenary of St. Catherine of Siena) because the Church in her essence is Mother and Bride, would Mary not be at the same time "Mother of the Church" and "the human picture of the Church"?. (General Chapter of Franciscans). Would she not be the key to solve all the present heated discussions in regard to the theme, "Women in the Church"?. Of course, pondering all that the Holy Father has said about religious life and Mary, we cannot stop with asking ourselves questions. Each characteristic descrip-tion of Mary, the Mother of the Lord, as "Model of the Church" (Franciscans, AIt6tting), "Queen of Martyrs" (Nagasaki), "Mother of Monks" (Monte Cassino) and many others, offers unlimited source for meditation. Would it be possible that here the Holy Father also wanted to give a fresh impetus to many religious? It Is Worth It! Whoever truly lives a consecrated life in generous and dynamic fidelity to Christ, to the Church, and to the demands of his calling and mission, serves the goal of which the Holy Father reminded religious women in Washington: The aim of religious life is to render praise and glory to the. Most Holy Trinity and, through your consecration, to help humanity enter into fullness of life in the Father, and in the Son, and. in the Holy Spirit. In all your planning and in all your activities, try also to keep this aim before you. There is no greater service you can give, there is no greater fulfillment you can receive.7s It is worth dedicating oneself to the cause of Christ, who wants valiant and decided hearts: it is worth devoting oneself to man for Christ, in order to bring him to Him, to raise him, to help him on his way to eternity: it is worth making an option for an ideal that will give you. great joys, even if at the same time it demands a good many sacrifices. The Lord does not abandon his followers.~ In this appeal to the diocesan and religious seminarians in Mexico, the Holy Father brought to a distinct focus his urgent concern for the consecrated life and the service of religious. May those who have received the gift of a call to this life and service receive these words into their hearts with courage and joy. Like Pope John Paul 11, may they, in the service of God, be convincing Witnesses of the Lord before men, especially before the young who are in search ofa way of life. It is worth it! 7~To Religious Women. Washington. Ioc. cir. p. 3. 7'~To the Seminarians at Guadalajara. Ioc. cir. p. 4. Thoughts at an Ordination Vera Gallagher, R.G.S. Sister Vera's last article in our pages was "An American Experience of Mother Teresa's Missionaries of Charity" in the issue of July/August. 1981. Sister resides at 2702 Broadway East; Seattle. WA 98102. In the name of the Father and of the Son and of the Holy Spirit. Amen. Invoking the Three in One, their majesty, their grandeur, we begin your Ordination Mass, Tony and Ott. And 1 think long thoughts. We pray for you, you called in a particular way as servants of the Most High, and we watch you, you with the youthful vigor and the radiant energy and the vision evernew, and we wonder whether you--or any of us--comprehend that call to servitffde that is yours/ours, and what it may involve. Servants all! All of us, for God has made us. And we live out our lives in contradiction to a culture generally indifferent, occasionally at enmity with all we believe. Today's saints--the Lord's servants--are surprises: -a Secretary General of the United Nations, a mystic: a tiny, wizened woman, a foundress of four religious orders; a street man with a gift of prayer, my friend, even as he kneels among bums in our Skid Road; ¯ that poor wretch in his cell on MacNeil Island (our penitentiary) a friend of God: that family in the suburbs, all His friends. You will meet them all where they are, working in factories, programming computers, pleading at the bar, driving trucks. The Lord who had formed you from the womb calls you to serve them, to inspire, to guide to holiness, to lead. That is your challenge--for "God did not give 818 Thoughts at an Ordination / 1119 ¯. a spirit of timidity but a spirit of power and love and self-control" (2 Tm !:6-7), as goes the reading that you chose. Alleluia, Alleluia.t The vaulted ceiling of our cathedral does indeed ring with the alleluias flung out from hundreds of throats, accentuated by trumpet peal and organ blare and the roll of the drums. Alleluia! For today, yes indeed! But your lives will not be alleluias. You know that. But how deeply have you internalized your knowledge? We are not candi-dates, none of us, for self-fulfillment or realization or attainment. One only comes to know God--and no greater joy has been created than that transcendent knowl-edge- by a process of ascetic self-emptying and self-naughting. Opportunities in plenty you will have! Catholic people have such expectations of their priests that one who hears them knows why Jesus was crucified--and why he would be crucified again. And they are good people, all of them. They mean well. "If I, then, your Lord and Teacher, have washed your feet, so you also ought to wash one another's feet" (Jn 13:!4). Servantship can glitter even as it beckons-- your ideal! But the reality is boring, foot-slugging, day-in-and-day-out: the phone, the doorbell, the daily homily, the marriages, the sickbeds, the deaths. Of course the "hiddenness" of sanctity is a theme you will have already explored--a hiddenness seldom found today, perhaps, in the monastic cloister or the hermit's cell, but found often enough in the everydayness, the sterility, the orderliness of middle-class existence. We who are sometimes lost in everydayness as surely as the ancient Fathers lost themselves in the desert are yet the ones who carry about in our pockets the lost coin, the grain of mustard seed, the deed to the acre of land with its as-yet-undiscovered treasure buried there. The Archbishop's sermon on the reading you chose from John I could not hear, since I sat behind his back. But I know that he talked of the cross towards the end. Celibacy may be your greatest cross--oh, not in itself, but in the general hostility expressed towards it. And your celibacy will be attacked, often, and by good people: other priests, nuns, singles, married couples--and by your own rational minds. Because, of course, it makes no sense. None whatever to rational minds. But you have promised it. What you do, Tony and Ott, will make little difference to this world of ours, one way or the other. What you are, though, counts. The saints began life much as you and I: not really bad, not especially good, just mediocre. But they smashed the plaster mold of this world's expectations, and they loved much. They rose above everydayness, yet not in spectacular fashion. Benedict Joseph Labre died a bum. Mat Talbot, a recovering alcoholic. Jacob Lieberman, an epileptic. And the Cur6 of Ars never did get his M. Div.! We have not yet canonized anyone who regularly visited a psychiatrist. But we will. We will indeed. I have digressed from celibacy, meaning only to say that the saints are those caught by a vision which changed their lives, and transformed those around them, because they clung to that vision. Saints are eschatological signs to our poor, 1~20 / Review for Religious, Nov.-Dec., 1982 befuddled world--such signs as you are called to be, Tony and Oft. Hol, v. Holy. Holy. You have been called forth and examined and prayed over. You have been consecrated and ordained. And, in the abandonment of our joy, we sing "Holy!" Holy. the Lord God of hosts. To touch and to meet that Holy is the purpose of our lives. The only sadness is not to be a saint. The only failure is not to have tried. But to have found that Holy for only one glimpse, one in a lifetime--what is that? Possibly 1 know less than most. But i shall dare to respond. It is a joy, a tremulous, trembling joy, a joy which comes not from pain, but which transcends pain even as it confounds pain. It is vision, the vision at midnight when, because the darkness is so black, the glimmer of light shines clear, an effervescent, irretrievable light of shifting shape. It is peace, the still silence amidst the raucous clanging of the downtown streets at rush hour. It is fire, the flame which burns but does not consume, and which, in conguming, bears bursting life. And is it worth it? Oh yes, indeed. A million times yes. May the body of our Lord Jesus Christ preserve our souls unto life everlasting. Amen. We Are Anointed and Sent Out Through Sacrament of Priesthood We [priests] are all anointed in a special way and we are sent out through the sacrament of the priesthood. Among those whom Christ made and always continues to make "a kingdom of priests" we are priests in a special, sacramental way. All of us have also drawn upon, in a special way, the fulness of the messianic power that was revealed on the "today" of Christ's Holy Thursday. This "today" is our day. It is our feast. We were born along with the Eucharist, and so we were born together with the Church in the room of the Last Supper. In instituting the sacrifice in which the Church is constantly recreated, Christ at the same time consecrated priests, ministers of his sacrifice. He said: ~Do this in remembrance of me" (I Co 11:25). And we do it. We all do it, those of us gathered here and the priests of the entire Church with whom we are united today in a profound, sacramental brotherhood (John Paul II. Mass of Chrism, 8 April." L'Osservatore Romano, 19 April, 1982, p. 6). Advent: Not Ours But God's Daniel McLellan, O.F.M. Father Mcl,ellan is a student in a doctoral program in American history concentrating on American Catholicism. He resides at 317 Brownson: University of Notre Dame: Notre Dame, IN 46556. In a few weeks our time of waiting will be over. But today we are still anticipating. We still await the one who is to come. Patiently we look forward to the promised one who will come upon us from the stillness of the skies. We wait for the one who comes to fulfill our dreams and expectations. He is the one who knows us: the one in whose sight we live. Be it darkness or light, he sees us. "He sees us when we're sleeping / He knows when we're awake / He knows if we've been bad or good / So be good for goodness' sake." Thus began one of the more provocative Advent homilies I've heard. Naturally the congregation thought the homilist was talking about someone else. But that confusion always seems to happen at Advent time--Santa Claus/Jesus; Jesus/ Santa Claus. It's hard to tell the difference! Even though they are venerated in different .~hrines, with different rites; even though the votive offerings to one far outweigh ~hose to the Other, there still remains a great deal of confusion. Both "arrive" on the same day, and the time of preparation is the same. A common sense of waiting, anticipation, further binds the two. And nobody really seems to mind. But there is "something to mind." There is a frightening clash of symbols. Both Jesus and Santa Claus evoke notions of grace and charity, the extension of kindness and generosity. Yet Santa Claus is never enough; we soon outgrow him. Jesus is "too much"; we continue to grapple with him. The task of unclashing the symbols mediated by this season begins in how we perceive Advent. Unless this perception is carefully focused, we will be guilty of abusing the Incarnation, the enfleshment of God, by limiting the consequences of that mystery to seasons and festivals in much the same ways that earned Israel 821 1122 / Review for Religious, Nov.-Dec., 1982 Yahweh's condemnation and disgust. The fruitfulness of Advent time and its integrity within the totality of our lives depends upon our ability to retrieve the season's meaning within the context of our lives as a people of faith who are invested with a peculiar call. As we make the focus of our Advent more precise we remember that there are many things right with our world. Despite recent setbacks, efforts are continuing to empower more and more people to have a say in the organization and working out of their own lives. Culturally, there is still a wholesome sensitivity to the need to overcome that ethnic imperialism that fails to recognize the relativity of one's socio-cultural value system; socially we continue to find men and women, despite the so-called narcissism of the seventies, looking to one another for a more vital sense of community. While the news is good least of all in the economic sphere, even this dimension reflects a basic willingness to attend to the restructuring of trade and investment for a global economy. In the world of religious there are signs that the old "either/or" dichotomy (Word or Sacrament, nature or grace) that was partitive within and between churches is being replaced with a deeper appreciation of the "both/and" synthesis (Scripture and tradition, freedom and authority). We have taken note of Teilhard's alert that the most profound move-ment is often the most imperceptible. And yet there is more that remains to be done. Apathy and ignorance still overwhelm the political process; cultural sophistication is still judged by narrow criteria; Moynihan's "benign neglect~ has become the strategy of dealing with the other; recession and unemployment continue to erode the self-esteem and incentive of millions. In the world of religion, the call to,community is still too often a disguise for flight into personal irresponsibility. This season of Advent can be an opportunity to meditate on the work of our lives and the vigor with which that work is carried out on behalf of those to whom we, as Christians, have been promised. Jesus reminded us that, upon setting out to accomplish a task, we ought to assess the situation and see whether or not our resources are sufficient. Perhaps we ought to spend a few moments retrieving the meaning of Advent as a resource enabling us more genuinely and effectively to accept God and the power of God in our lives for the sake of the many. What is Advent? Few would disagree that it is considered a time of waiting, a time of preparation. But for whom? For what? ls it Christ? In what sense? The historical Jesus has come and worn our flesh and blood. If we are awaiting that Jesus, our Advent is a contrivance: four weeks of having to psychologically shift gears everytime we light an Advent wreath, because there can be little real excite-ment, wonder, or urgency about an event whose history we have so long manipu-lated. Or perhaps the theme of our waiting is the coming again of that Jesus. But what happens on December 26th? These four weeks of waiting,, metaphor of our lives, are over, and we return to our very real preoccupation .with the present in which few of us give any thought to that final coming. In each case--the anticipa-tion of the birthday, the acknowledgment of the return--there is little of substance to engage our life in a critical way that penetrates into more than these four weeks. Advent: Not Ours But God's / 823 And so before long the other symbol, the other waiting intermingles, and our Advent collapses into a tinsel-and-light festival that has some spiritual overtones, but is centrally and primarily for each of us a commercial salute to the neighborli-ness we share. Now there is nothing wrong with that type of celebration. But it ought to be recognized for what it is. And yet, for all that, it seems to me that the yearly anniversary of Jesus' birth can be meaningfully celebrated in a way that engages the depth of our whole selves. But that can only happen when we make a radical shift in our perception of what Advent time is. The season is a time of waiting and anticipation, but it is not ourselves who wait--it is God. The Eternal One, who again and again has shown himself to be no stranger to history, waits for us to use an anniversary celebration to remind ourselves of that claim which that anniversary makes upon us by virtue of our incorporation into the life of Jesus. Advent is not so much our invention to structure our waiting for Christmas as it is God's invention to keep us ready for the fullness of life non, and forever. When we wait, whether it be for an exam result, a holiday, or the results of a job interview, we know we have expectations. And so it is with God. Advent is filled with God's expectation of us. To understand what God expects of us we look at the way he speaks to us. The Scripture readings for the last week of the liturgical year are taken from either Daniel or Revelation: apocalyptic scripture, scripture for a time of crisis, a time of decision. We begin Advent in a spirit of crisis, of decision. We begin Advent knowing that, One like the Son of Man is coming on the clouds of heaven. He received dominion, glory, and kingship: nations and peoples of every language serve him. His dominion is an everlasting dominion that shall not be taken away His kingship shall not be destroyed (Dn 7:13, 14). It is a kingship that presides over a "new heavens and a new earth." ¯ . : the kingship and dominion and majesty of all the kingdoms under the heavens shall be given to the holy people of the most high Whose kingdom shall be everlasting: All dominions shall serve and obey him (Dn 7:27). And the final words, Remember, 1 am coming soon! Happy the man who heeds the prophetic message of this book. (Rv 22:20). When Advent is our waiting time, what is the horizon that sets that waiting in focus? We wait not in promise of something new but in the midst of powers, dominions, and idealogies that too often obscure even the best within ourselves, let alone the potential of one another. The result is a tired and worn world view that 1~24 / Review for Religious, Nov.-Dec., 1982 deadens the impact of Christmas. A Santa Claus, tinsel and lights are all needed to invigorate the season. But when the season is a coming face-to-face with a waiting God to whom we must answer, a God whose inbreaking establishes a dominion, a lordship that once for all lays claim on all peoples, that makes a difference. A whole new theme is set. God waits for us to accept and appropriate the new person Jesus whose birth marks the "inbreaking" of God's kingdom, whose source of life is imbedded in the future. It is only the light of what it is that God waits for us to appropriate--the power of his yet-to,be realized kingdom--that Advent time.has (or can have) any appeal. Advent prayer is filled with the promise of men and women who beat their swords into plowshares and their spears into pruning hooks [where] one nation shall not raise the sword against another nor shall they train for war (Mi 4:3). These words are set against the horizon of one whose kingdom shall be ever-lasting. It will be a kingdom in which the wolf shall be a guest of the lamb and the leopard shall lie down with the kid (Is I 1:6). The kingdom promises to be one in which death is destroyed forever and the lofty city is brought down, "trampled underfoot by the needy, by the footsteps of the poor." In this kingdom the deaf shall hear the words of a book and out of gloom and darkness the eyes of the blind shall see. The lowly shall find joy in the Lord and the poor rejoice in the holy one of Israel (Is 29:18,19). If Advent were a time of our waiting, these words would probably have little meaning; they would sketch a way of life bearing little or no resemblance to the world we know--a world in which the majority of us have already mandated our authorities to beat ploughshares into spears: a world that feeds its paranoia on differing ideologies; a world where relief of the suffering becomes fact only if the trickle falls far enough. When Advent is our waiting, the messianic promises mediated through Isaiah and the other sacred writers become scenes sentimental-ized in art or easily set aside as wonderful but ultimately a fancy that is, after all, impractical. And so its "onward Donner and Blitzen"--at least Master Card makes that fantasy graspable. But what if Advent is God's waiting? What if God waits for us to see things as he does? If Advent becomes the vision of what is possible for those who decide in favor of the kingdom of God, who take God at his word that the future~fulfillment of his promise has already begun to unfold in our midst through him whose birth Advent: Not Ours But God's we commemorate, then there is no excuse for disclaiming the reality of Isaiah's vision. We live at a time when the global village becomes smaller and smaller, a contraction that raises the temperature of interpersonal, international, and inter-cultural relations. We know that for all our differences which work themselves out ¯ in a multitude of ways, enormous tensions still threaten life as we know it. The disparity of life-styles between North and South, West and East; the persistent attempts at political hegemony by first and second world powers over vast por-tions of the world; the refusal of the "haves" to invest in the future of the "have nots"; the pursuit of value-free research subscribing only to the agenda of positiv-ism; nationalism based on consumerism--all of these difficulties ground us in the sober reality of the so-called practical. Lest anyone conclude that these macro-issues lack practicality within the con-text of our local experience, a brief look at the consequences of these conditions reveals how much they impinge upon the experience of each of us. Where differences in life-styles are severe, the price of natural resources, eco-nomically and politically, continues to rise as the developing countries which have what we "need"(e.g. tin, oil) demand a greater share in the fruits of these resources. Thus we experience a rise in our consumer prices. The struggle for political hegemony demands more sophisticated weaponry purchased at the cost of endowments to the arts, research grants, and college loans. A refusal to share and to cooperate with the "have nots" leads to the realization of what Kempis saw centuries ago, "A man who is tense and agitated by evil is troubled with all kinds of suspicions; he is never at peace with himself, nor does he permit others to be at peace." The evil of poverty and want breeds a world of suspicion and resentment that undercuts all attempts at peace and cooperation. Researchers whose only standard i's "progress" soon see people and the common good as obstacles to scientific breakthroughs. Knowledge ceases to be responsible or integrated within the totality of the common good. Finally, when who-we-are is based on what-we-consume or on our potential for consumption, we relegate the non-consumer, the poor, to the mai'gin of society. When what you are is what you wear or what you drive, when where you live is a "statement,~ what value is placed upon a "bag lady"? These issues condition the way we hear the promises and discern the contours of God's kingdom. They are such massive and complicated problems that they leave many of us numb. We retreat. We cannot believe that the energy of God's k.ingdom can accomplish the promise of the kingdom in the world we know. And so, as is commonsensical in the face of such a conclusion, we find ourselves caught up in an ethic of accommodation that lets us slowly extricate ourselves politically, socially, religiously, economically and culturally, till our yeast grows old and our salt goes fiat. What is needed at this critical moment is the sense that Advent is a metaphor of our lives, a reminder that our life and work is caught up in that future alluded to in Daniel and Revelation, and sketched out in the words of Isaiah. Advent is the 1126 / Review for Religious, Nov.-Dec., 1982 season to recall that God who loves us and calls us now waits for us to lay claim to what he has loved us for and called us to--the completion of his creation. What is needed to fulfill God's waiting is for us to use the tools of faith, hope, and suffering to mediate the energy of God's kingdom, insinuating it first into our individual lives and then, by those lives, into the arena of the public life to which our talents and interests call us. The outcome of this is the vision of the prophets: a world of peace, of greater trust, of sacrificial sharing of resources. Scripture, in the book of Proverbs, reminds us that where there is no vision, the people perish. Magdalen, Zaccheus, Matthew, Paul all lived because Jesus had a vision of what his life could inaugurate. The question for me, for you is: do I give life? Only if we believe, only if we hope, only if we suffer. Whenever we reflect on faith we come to realize that we are. involved in that ~right now/not yet" relationship with the life of Jesus which a gospel describes: "Lord 1 believe, help my unbelief.~' The man who speaks these words is a grief-wracked father who, for too long, has helplessly watched the agonies of his pos-sessed son. The father has come to the point where he sees that the fulfillment of his need is only possible through the exercise of Jesus' power, through the penetra-tion of Jesus' life into the life of his sick boy. The man is convinced of this. He is committed to Jesus--yet he is honest enough to admit the relativity of this moment at the feet of Jesus. This man lays his great love there because he is convinced that Jesus can act on his behalf. He seems sure that Jesus' attention can change things. In front of the crowd of witnesses the man commits himself---"l believe"---to what Jesus can do, to what is possible under the power of God. And his further "help my unbelief," far from being a compromise of that conviction and commitment, is a testimony to the depth of the man's trust. There is no certainty-- there is faith. There is not the solid proof of hard logic--there is faith. Teetering on the edge of the possibility that nothing will happen--that the power of possession will frustrate Jesus--the father makes his confession of faith face-to-face with impracticality, embarrassment, and all the other diminishments that are the real frustrations and enemies of belief. The Scriptures tell us that the enemy was defeated. In a word the father grasps and is grasped by the kingdom of God in both its immediacy and its futurity. Thus faith is the way, in the here and now, that we live in the kingdom of God. For us, then, the question at. hand is the question of faith: Do you believe? Can you lay your life before God convinced that no one, nothing else can bring you worth and happiness--all the while makin~ this act of faith in the face of people, events, ideologies that suggestively contend the impact and relevance of Jesus in a technological age? Do you believe in Jesus? Is he decisive? Is he the way, the truth, the life in a lived way? History teaches us that it is not enough for women and men like ourselves to point to our surroundings, the observables of our environment; it is not enough to call attention to VOWS, to orders, even to baptism as evidence for ourselves, and the world, that we believe in Jesus. The most striking evidence that we are people of faith is the way we answer the question: what is my future? Perhaps we answer that Advent: Not Ours But God's / 1127 our future is to live and die a ,wife, a husband, a religious; to live and die a minister to the needs of the Church; perhaps our future is to execute a teaching, publishing or administrative career--in a word to play out the whole constellation of enter-prises that so many of us do so capably. And yet all this is not the stuff of that faith which is necessary if we would satisfy a waiting God. We can only lay claim to be people of genuine faith and thus, as Christians, lay claim to be honest if we confess that God and the ways of God are our future. In our times it is easy tO forget this God, to become occupied by the many ventures that claim to mediate this God. A quick survey of the last twenty years reveals a galaxy of brilliant theologians, of tremendously gifted church men and women who have crafted provocative theological syntheses, who have opened up the long-forgotten history of the community's liturgical life, who have gleaned helpful insights from the social sciences to be integrated into the processes of spiritual development, And yet in all of this there seems to be so little of God! Why is this? Perhaps the problem is that many of us are uncomfortable and even embar-rassed that God is our future. Even though in conventional discourse "future" connotes a certain open-endedness, we are co-opted by our culture which chafes under the provisional. We, like the biologist or chemist, the politician, the investiga-tive reporter or social worker, want to provide an answer--a helpful finality--to .the critical problems of our day. We want to come up with something that assuages the uncertainty that breeds alienation among the people we love. We cannot bear to admit that in and of our own resources we have not in all our centuries come up with the answer to the problem of sin and evil, to sickness and death, or to the true, the good, the beautiful. We are faced with the hard fact that these solutions belong to God and to his unforeseen future. And so, living out of step with the brokers of solutions, we strive to fall into step, to recover the cadence, and we end up canonizing the means at the expense of the end. What is necessary is to come to terms with the fact that if we confess God, the future becomes quite different. The future becomes, not merely the temporal sphere of unbridled poten-tial, but the fulfillment of a promise that we are no strangers to, the fulfillment of Daniel and Revelation that Isaiah made bold to sketch. To give evidence, to witness to this in a world so often convinced that its own mind and resources are sufficient, is a hard task. For we, too, are mere compassionate persons who are overwhelmed by the desire for an answer, a solution. What our faith needs, then, is hope. A believer's hope is not a hand-wringing anxiety that one's wish will come true. Neither is it dispassionate anticipation. Hope, rather, is the trust one has that the human adventure which in history enfleshes God's kingdom will not fail, that the "radical risk" of human freedom, i.e. the conferral of divinity on us, will not end in the disaster of men and women rejecting what they are. Hope owns the day when what Jesus could not work in Nazareth will be worked here. But this hope only takes shape when a person of conviction believes that in, with, and through Jesus he or she can make "an ultimate and radical and irreversible decision" regarding the future, whether it will be a fulfillment or an everlasting loss. 1~911 / Review for Religious, Nov.-Dec., 1982 Hope is the virtue by which we take responsibility for God's future. It is not imposed. And it it not simply "my" but "our" future that falls into our hands. Hope is an active consciousness that engages us in the structuring and unfolding of human life because we know that God's future, our destiny, does not oppose the existing structures of the world. We know that God's promise involves a connection between the future and the present. In other words, our unforeseen future emerges out of faith to see political, social, cultural, economic, and religious engagement as necessary cooperation with God. The person of hope is one who recognizes that the efforts of even one person can invest a desperate situation with God's saving power. Our tradition is replete with persons like Francis, Dorothy Day, Frederic Ozanam, and Teresa of Cal-cutta, persons whose faith-action was not dependent on a movement or a commit-tee, but instead generated these support structures. What these Christians show us is that hope enables faith to speak to the world a word about God. But they also show us that the price of a hopeful faith is suffering. We are a people of signs--from "1700" shirts to pottery Communion cups to the environments we create in our homes. Signs reflect what we believe, and they sometimes call us to grasp what we don't yet strongly believe. Thus ifa hope-filled faith is or ought to be characteristic of our lives, then we ought to be lavish with the Sign of the Cross. Those most conscious of how the power of the kingdom of God is exercised in the world are intimates of the Cross--witness Francis of Assisi. St. John tells us that the kingship of Christ is most evident on Calvary. What does this say to us? It reminds us that the work of a faith-filled hope is only accom-plished when oneis broken and poured out. Thus God's waiting is his challenge to renovate society and ourselves. If we would use the political process, or the tech-niques of an increasingly sophisticated communications field: if we would direct social and economic policy and power to rebuilding the world, without first rebuilding our own mind and heart, we build on sand. Personal conversion is the primary suffering that gives the life of the future. Jesus' agony was a moment of decision to accept not his, but the Father's will. The Advent of God's waiting bids us to hear the Baptist's echo of Isaiah: Prepare the way of the Lord. Every valley shall be filled and every mountain shall be leveled. The windings shall be made straight and the rough ways smooth (40:3.4). And if this is done-- all mankind shall see the Salvation of God (40:5). It is no easy thing to reshape the landscape of our lives individually and socially~ Yet that suffering, that conversion is the first point of Advent's agenda. We who challenge autocracy .a.nd oppressive measures in the political sphere Advent: Not Ours But God's / 1t29 should do so only after challenging our pride, our disobedience; we who call for a more just and compassionate distribution of the earth's good should do so only in the midst of a commitment to abandon our personal greed, false need, and con-sumerism; we who call others to community should speak only when we are conscious of our personal efforts to overcome self-centeredness; we who speak about God should only do so while learning to speak with God. The process of conversion is a suffering because it involves a breaking away from what heretofore has sustained us. It is a suffering because it is an action never completed. Thus Francis could speak of his and ours as a life of penance; thus Jesus could bluntly say that salvation depends on doing penance. The Sign of the Cross reminds us that continual discipline and mortification is critical for that personal conversion that sustains systemic conversion. We come upon a further dimension of the cross in our lives when we realize that, like St. Paul, we must be able to say, "if you would imitate Christ, imitate me." We must be a mirror in which persons and societies can look and see a reflection of what they and society ought to be. It is Crucial to proclaim the gospel in a language that men and women understand. That language is our own life-styles and conduct. What we proclaim is not "more of the same"; we proclaim Good News. Thus our life-styles and behavior must be good news. To be good news is to put on Christ, and when one puts on Christ, Jesus says-- They will manhandle and persecute you because of my name You will be brought to give witness on account of it You will be delivered up They will hate you because of me. The consequence of faith-filled hope is marginalization by those who find the good news of God's kingdom a threat to their own kingdoms. These are not evil, malicious people--they are those upon whom Jesus looked with love; they are genuinely threatened by the gospel message and all who attempt to live it. They have trusted, not in God's future, but in their hard-won political base, financial fortune, social success, or theological sophistication. Because these persons are so often life's power brokers and trend setters, we are tempted to seek personal and communal legitimation from them. It is difficult to avoid this temptation. It is a painful thing to hand oneself over to subtle ridicule; to experience the trivialization of one's most significant values. And it is not a pain from which one can legitimately hide. St. Paul tells us to test everything and retain what is good. The experience of Elijah reminds us that God appears in the most unlikely of places. The person of faith and hope must be exposed to the full force of life--yet carefully select the good from the bad. Perseverance requires an inner strength forged by a vivid awareness that God waits for me to mediate his future; forged by an awareness of God's expectations of me. I emphasize the singular me, rather than the plural us because suffering has that quality of loneliness and abandonment that Jesus bore 1~30 / Review for Religious, Nov.-Dec., 1982 witness to on the cross. Further, the us only takes shape as individuals are con-fron/ ed by the waiting God who gives us one-to-another to help each other fulfill those expectations. And so we stand in the face of Advent. What shall it be for us? Shall it be four weeks of tension between Santa and Jesus, Jesus and Santa, all coming to a close on December 26th as the too small jackets and the too large gloves go back and the beach wear comes out? Or shall it be a time to rethink God's relationship to me, to us; to remember that our task in life is to complete God's work of creation; to take responsibility for the future in which one, like a Son of Man, comes for an everlasting kingdom. God awaits our faith--that he is our future, that he is the end of human longing. God awaits our hope--that my life is given to make a differ-ence; that despite suffering and death, violence and hate, greed, disobedience--all the diminishments of sin--God's kingdom has, in Jesus to whom Scripture and tradition bear witness, broken into our present. Advent tells us that we are not waiting for God to act. Advent tells us that God has invested us with faith, hope. and suffering and now waits for us to recall each year that Jesus is our future, and we are invested with his power to make God's kingdom even greater. God waits for us to remember that a swaddled infant has, is, and will be a sign that we are not to be dismayed by what appears to be an overwhelming project. Today God waits for us to recall the urgency of doing good, of toking an active role in the issues of our day. And God waits for us to lay claim that what we have most of all to offer to the human adventure is a word of forgiveness, of God's love, of God's encouragement. We live Advent in crisis: God waits. He waits on faith, tie waits on hope, he waits on suffering. Does he, then, wait on us? The Practice of Penance Hence, an updating that would lead to a lessening of penance, that is to say. to a less generous, less joyful, less complete sacrifice of yourselves, would certainly not be in keeping with the Council or with the charism of your Holy Mother. In fact, fidelity to the practice of penance also promotes the exercise of fraternal charity. total detachment and authentic humility which remain the three hinges of the way of perfection (Way IV, 4): at the same time, penance denotes that characteristic and essential element of Carmelite experience which Saint 3ohn of the Cross, intrepid cooperator with Saint Teresa in the reform of your Order. has with masterly skill expressed in the absolute of the todo-nada.--John Paul II. letter to Discah'ed Carmelites on the Fourth Centenary of the Death ~f Saint Teresa, L'Osservatore Romano. 19 Ju~v, 1982, p. 3. Two Knowings Lorna Green Doctor Green has pursued studies in both science and philosophy. For a time she has lived with the Benedictine community in Pecos. At present she may be addressed c]o Knight: St. Lawrence Campus;. 790 N~r6e-Tremblay St.; Ste-Foy; Prov. of Quebec GI V 4K2; Canada. What is most wonderful about our life is that we can know its Author. We, caught in flesh and time and change, can know the unchanging Creator of our-selves and the universe, the great invisible One. We are meant to know God. He wishes us to know, he delights to have us know him. "Eternal life is this: to know you, the only true God, and him whom you have sent, Jesus Christ~ (Jn 17:3). There are two knowings. The first is theoretical, and our age is steeped in it. It is knowledge of the world--of science, history, theology, politics. To acquire such knowledge takes years of study, so we are dependent on experts. Many seek it, but this knowledge does not satisfy the heart. The second knowing concerns us most. It is practical knowledge--knowledge of God. This second knowledge is hidden from the experts, but it is open to ordinary people. How is this knowledge acquired? As de Caussade writes: "It is what happens moment by moment which enlightens us [about God] and gives us that practical knowledge which Jesus Christ himself chose to acquire before begin-ning his publi9 life."~ God can be known by us when, in our ordinary lives, we attend to what transpires in us from moment to moment, from day to day, and over the course of years. God is not afar off, somewhere over the mountain tops, but he is fight here, amongst us. That we may know him, God gives us the day. "The day" is the place where our small lives run together with the great life of God. So let us go forth into the ~Jean-Pierre de Caussade. Abandonment to Divine Providence. Image Books, Doubleday, New York (1973), p. 49. 831 1~2 / Review for Religious, Nov.-Dec., 1982 day, and listen. God dwells in our depths and comes to us from inner life. Images, moods, memories welling up into consciousness are sent by him. We live among rivers of poetry and prophecy. Attending to what passes in our interior world is a way to learn much about him who dwells there. God comes to us from outer events as well. Always something feels real, and this is where God is to be found. Friends, gray winter days, music as we pass an open window, meditative afternoons--all can give us an experience of him. Inner and outer events blend in prayer. Ask for love in the morning, you will be deep in the confirmation of others in the afternoon. Confide to him fears and anxieties, and in an hour or so, when you are busy about some household task, they will have vanished. Tell him you need images for your life, and as you sit down to have a cup of coffee, an image from the depths will appear. For that is how close he is to us. Augustine: "Thou art closer to me than my own soul." When we are merged with our situation, the inner life is addressed by what happens around us. People complain that God does not speak, but God is always speaking. He speaks to us through others. Words that are his reveal their author-ship by their appropriateness to our inner condition which he alone could have known. So pray that he will speak his words to you this day, and go forth to listen. Words that are his can come to us from any direction--voices overheard at a street corner, from a child in passing, from a friend in conversation, from a book. The whole world is a medium through which we hear him. Augustine, praying in a garden, heard children singing: "Take and read! 'Take and read!" He interpreted their song as a message to read Scripture. He opened the Bible at random, and what he read there changed his life. For science and for secular culture, the world is inert. In God, the world is alive and magical. It speaks to us with ultimate speech. Each day is thee supreme adventure of finding out what God has to say to us. So let us go forth into the day, to live this adventure. God not only speaks his word to us during the day, he provides us with a thousand places where we may settle into his presence. At the edges of our life-structures are little pockets, little po~stinia of silence and solitude where we can touch him. A moment while doing the ironing, or going through a door, or getting on a bus, and suddenly an insight into our life-situation comes to mind. Then we sense his touch in the peace that is a sign of his presence. Love, life, light, power, peace, beauty, joy--these are the experiences of the day in which God comes to us. We can learn much about God's ways by noticing these. God never works on one plane alone; rather the psychic and the physical merge. Dreams are a privileged way in which the indwelling divinity may instruct us about inward being or show us the spiritual terrain of our lives. If you do not understand a dream in the morning, its i~nterpretation may come somewhere during the day. If a dream reveals the will of God, confirmation will com~ on the Two Knowings ] ~ conscious level. One may ask for two or three confirmations. He willingly indicates his desires for us. The day is the place where he reveals his will. A closed door here, an open door there, peace, these are his signs. Ease of maneuvering, bursts of energy, inspiration, an inward sense of the story being right--all reveal his will. Each event in our lives is sent by God. Therefore, if we would be wholly within his will, we have only to attend to the duties of the present,~moment, and we will be pleasing him. Somewhere in the day, the Spirit will send us a glimpse of who we truly are, for our identity is a great mystery. Then we must nourish that self and seek to bring it alive. That true self sleeps just below the surface of our waking consciousness and is the imago Dei, the beautiful image of God he wishes to realize and reveal in us. There is a self-knowledge which is knowledge of God. Every day will bring its darkness too. But darkness is part of his work of healing and bringing to wholeness. It can be acknowledged, prayed for in the evening. The Spirit never sends us more than we can handle. All we meet are messengers of God. We should respect especially those who cause us pain, for pain is the kiss of Christ. It is a sign that the little child who dwells within has been touched and needs hbaling. That child too can be praye~d for in the evening, in powerful images of the risen Lord holding it and calling it his own. The day is a short plot in the story of our lives where God brings us to identity, to individuation and integration. So days deepen into years, into the long patterns of our lives. God will bring us around to similar situations again and again until we turn to him forhealing. Relationships with men and women recapitulate old relationships width father and mother, and we need to pray for these relationships. The long story is.hisgift to us, the interface where our life runs together with his. This interface places in our lives a vertical order which can be grasped in prayer. Did we know joy, inspiration,,the love of spring rains and of ideas? Through these he draws us into his life-design for us. By what path have we come? What is our place in the mountainous territory of Being? How does God see us? Who is the beautiful imdgo Dei that he wishes to unbury in us? As we see the long patterns of our lives and answer these questions, we learn the way God has"worked with us in the past and will likely w0rk with us in the future. He is a God ~f order and not of capri(e.' God knows all our needs. Our lives, in their smallest details, are put together by him. When we see what our lives a're, see where we are, then we will know God. ! have spoken of God's ways with us. Perhaps it is possible to know something of his vast inner life too. Perhaps insights always welling up in us to dur situations are really his thoughts in us, bringing us to see as he sees. ¯ There are two knowings. The bne we acquire in schools. It i~ the province of experts. The other is acquired in life and is open to everyone. It is knowledge of God. "Father. to you 1 offer praise; for~ what you have hidden from the learned and the clever you have revealed to the merest children" (Mt 11:~5). ReligioUs in Politics David F. O'Connor, S.T. Father O'Connor.is Chairman of the Department of Church Law at The Washington Theological Union. He resides at Holy Trinity Mission Sqminary: 9001 New Hampshire Ave.: Silver Spring. MD 20903. ~n recent years it has not been uncommon for the media to inform the public that a priest or religious has announced that he or she will seek public office as a representative, senator, mayor, or some other such political position. It is .under, standable that questions be raised: Why are they doing this? Is it permissible? Who gives the permission? What does it imply? And so forth. ,~ The author of 2 Timothy (2:4) intimated that one must give one's full and undivided attention to the ministry when he wrote: "Put up with your share of difficulties, like a good soldier of Jesus Christ. In the army, no soldier gets himself mixed up in civilian affairs because he must be at the disposal of his commanding officer." Moreover, the Church has frequentlyexpressed its concern that its clergy and its religious not engage themselves significantly in parallel activities, especially if these activities were considered "foreign" to their ministry. ObvioUsly particular culture, local custom and similar factors have helped in part to determine what activities are considered unsuitable for priests and religious. Too, such unsuitability has also been expres~sed in the exhortations and instru$- tions of popes, bishops an.d councils, as well as in the regulations and laws of the Church. In.f~act, there is a great deal ,of continuity evident in this matter.from the earliest Church councils down to the most modern Church documents. This article intends to give, first of all, a brief historical perspective to the issue of priests and ,r.eligious in politics of public office. After a consideration of the present Code of Canon Law and how it has been interpreted and applied, there is,a, survey of some recent Roman documents and statements of Pope John Paul II which expressly concern themselves with this issue. Next, the article places the matter in the context of the Church's social teaching (which has had a very Religious in Pofitics / 835 significant impact on religious~and priests) and the influence~ of politicafized theol-. ogies on the issue. Then, it treats the Church's teaching on the unique place.of the laity in the Church's mission, and their reaction to the question of clergy and religious assuming roles traditionally reserved to the°laity as a form of the ~social aposto~lat,e of the Church. Finally, the latest draft of the new Code of Canon Law ~ is c6nsider,qd, together with a practical suggestion of my own about how it migh~ be implemented. ~ Historical Background ~ o Jn the early Christian period, the followers of Jesus ayoided publi~c office because such duties often were associated with pagan worship. As a matter of fact, the generally low social stan~ding of Christians in Roman society helped keep them from such positions. However, with the Edict of Milan (313) and the official recognition of Christianity, circumst~nc~is changed quickly and drastically. Chris-tian emperors forbade clerics and monks from accepting spec!fic civil offices, ~nd exempted them from certain public duties. The Theodosian Code prohibited them from being receivers or collectors of taxes, recorders of public or private property, and atto~rn,eys who conduct litigation) The reasons behind such legislation,had to do with the protection of religious~ institutions from injury and with guaranteeing that holy services would not be obstructed. Likewise, early Church councils for-bade clergy from engaging in secular administration.~_u,nder pain of deposition or d~gradation.2 During~the early middle ages, nevertheless, ,many clerics were una~bJe t? ~avoid public office, especially the administration of justice. Bishops were vassals of the king and, because of the high esteem in which the clergy was held and because of the education which they possessed, they were coerced into certain positions. At this time the Church was content simply to avoid evident abuses in such activities. Warrior kings wereoverwhelmed with the task of government and lacked adminis-trative~ personnel. ~The Church,~on the other hand, possessed the personnel who were ~ccustomed to performing ecclesiastical administrative~tasks. Hence clerics became adept 'at substituting for the often.~decadent civil ad.ministrators. The Church's own internal discipline helped keep,it from the universal anarchy,that engulfed society. So, when Charlemagne, for exa .mple,-wanted to reconstitute an administration i.n~his state, he turned to the clergy for help.3 In later centuries, these condiiions.changed and prohibitions concerning such activity again became increasingly frequent in Church life: Pope Alexander~Vll in 1658 forbade the clergy to engage in political matters~ This prohibition was ~The Theodosian Code. translated by Clyde Pharr (Princeton, New Jersey: The Princeton University Press, 1952), XVI, p. 326. -'See C.J. Hefele. History of Christian Councils. translated by Willian~ R. Clarke (2nd ed., 5 vols., Edinburgh, 1883-189,6), I, 460, 489. 490. ~See H. DanieI-Rops, The Church in the Dark Ages, translated by Audrey Butler (New York: E.P. Dutton & Co., Inc., 1959), pp. 262-263., ,~ ~136 / Review for Religious, Nov.-Dec., 1982 .rep'eat~l by almost al! subsequent pontiffs. But in 1893 Pope Leo XII1 adopted a somewhat more liberal approach, permitting involvement in political activities in order~t6 'defend the, rights of the Church. At the same time, though, he urged clerics not to neglect their spiritual lives in theii" study of civil and political matters, and to follow the guidance of their own bishops.4 lntereStihgly, in 1884, at the Third Coun'cil'of Baltimore, the bishops of the United States'hb.d ~lready stated their own exception, in N.83. They forbade priests to interfere in political affairs unless it was required to,do.so in defense of morality and sound principles. Finally, in 1906 Pope Plus X gfi~,e permission for clerics in France'to become candidates for'political office with the permission of their own bishopg and of the bishops of the place ffhere they wished to do so.5 This became part of the public law of the Church in i913, and was substantially repeated in the Code of Canon Law'at its promulgation in 1917'. The Code ,of Canon Law (1917) The~present code prohibits the clergy and members of religious institutes and societies of the common life from seeking or accepting public office without an apostolic indult. Canon 139, :2, obliges the clergy. Canon 597 states that religious are bound by this regulation. Cahon 679, I, asserts that members of societies of the common life are subject to the prohibition. Some of the offices which are pro-hibited to these public ministers are, for example, those oflmayors, commissioner.s, judges, sheriffs, attorney-generals, prosecuting attorneys, governors, tax commis-sioners, state superintendents of schools, heads of municipal and state depart-ments, and similar offices. Canon 139, 4, prohibits the clergy (and religious and members of societies) from running for or accepting public legislative offices, such as senator, deputy or represefltative to parliamentary gatherings~ without the permission of the prO)per Ordinary and the Ordinary of the place where the office will be°exercised. This canon contains the only legislation in the Code that~ directly concerns politicai activity, on the part of the Church's public ministers. It seems that when the 1917 Code wa;g!being drafted, the.re was an expression in one of the drafts ttiat would have includ~d~any.involgement in politicis contentionibus (in political con-test~ or deba,tes). However, th.is was considered to be far too broad and was removed in the final draft. It was never intended to ~xclude religious and clergy from political discussions which might be ne~e~;sary to protect and foster the welfare~of, the people and of the. Church.6 °, ~ Religiou~ also ne~d the permission of their own major sti[gerior, even if he_or she is not the proper Ordi~nary (as are the major superiors in exempt or pontifical clerical institutes). Moreover, the Ordinary of the place where the office is to be exercised must a!s0, give his permission. The singular is used in the canon, so it is '~See Codicis luris Canonici Fontes, 9 vols. (Romae, 1923-29), n. 62~). SSee Acta Apostolica~ Sedis (Romae, Vo XXXIX~ 1906); p. 192. ~ 6Vermeersch-Creusen, Epitome luris Canon[ci (Romae: H. Dessain, 1925-27), vol. I, n. 233, c. Religious in Politics [ 837 not necessary to have the permission of more than one local Ordinary if the office is exercised over the people of many dioceses. Subsequen~t Practice of the Holy See (1918-1962) A review of Church documents from the promulgation of the Code until Vatican il attests the negative attitude of the Holy See t0~ involvement of the clergy in politics.7 For example, Pope Benedict XV in a letter to Cardinal Csernoch, March 12, 1919, deplored the inordinate political activities of some of the Hungar-ian clergy,~ and in a letter to the Polish bishops, July 16, 1921, he stated that the apostolate of the press should be used to combat error, and that the clergy should avoid undue politic~al activity.9 When the Pontifical C0mmmission for the Official Interpretation of the Code was asked' in 1922 by some~ bishops how they should respond ~to re.cluests by priests wishing to seek legislative positions, the Commission responded that the bishops should be severe and not lenient when .it came to granting such permissions?° Pope Plus XI wrote the bishops of Mexico in 1926, sharing in their protestations about the.persecution of the Church in t.hat country, but he warned them to abstain from political partisanship.'j Also, in a series of responses over the years, the Sacred Congregation" of the Council consistently informed ordinaries of their right and duty to forbid political activity to ecclesias-tics and that, after warnings and failure to amend, the priests could be suitably punished~ In one case, in 1958, the Congregation stated that active participation in politics by ecclesiastics was inappropriate because their work should be entirely directed toward the spiritual good of sou_Is and that the Church has permitted such involvement only in special circumstances and under very definite conditidns by way of exception, though it did not specify what these were.~2 A Survey 0f Some Recent Documents of the Holy Se,e Just,~as canons of the code concerning prohibited activities are expressly appli-cable to both the clergy and religious, so are some recent documents of,the Holy See equally applicable to both the clergy and~religio,us. This is due to the closelink which religious life has with the hierarchical apostolate and the special relationship ~ Which 'binds religious life to the pastoral responsibilities of the Church.3 " ~We will 'briefly consider four of these documents which contain instructions regarding the activities of priests or religiOus,and which give some of tl~e reasons for prohibiting involvement in politics or secular activities. I. Paul VI on "The Ministerial Priesthood" ( 1971 ) The second part of this document contains guidelines for the life and ministry 7See The Canon Law Digest, 8 vols., 1934-1978 (vols, 1 and 2 edited by T. Lincoln Bouscaren, S.J.;" vols. 4-6 edited by Bouscaren and James I. O'Connor, S.J.; vols. 7 and 8 and Supplements edited by O'Connor), hereafter Digest. ~Digest, vol. I. p. 126. ~lbid. ~Olbid. vol. I. p. 127. ~lbid., vol. I. pp. 127-128. ~Digest, vol. 5. pp. 199-200. ~131t [ Review for Religious, Nov.-Dec., 1982 " of priests.~4 it explicitly treats the inappropriateness of the engagement by priests in certain secular activities and in politics. It states that the priestly ministry, even when compared with other activities, must be considered "as not only a fully 4alid human activity, but even indeed as more excellent than others," although this cannot be appreciated a,nd ~understood except in'the light of the gift of faith.~5 "And so, in the ordinary course of events, full time should-be given to priestly ministry. By no means is participation iff secular activities in which men engage to be considered the principle o.bjective, nor can it suffice to exp}ess the particular responsibility of priests.'!6 The document acknowledges the right of priests to function as ordinary citizens, but ~'~since political options are, of their nature, contingent and absolutely hever adequately and perenially interpret the Gospel, the priest who is a witness to things to come should keep himself removed to a certain degree frorfi eve,)ry kind of p61itical office or involvement.~7 Especially excluded are roles of leadership in--or an active militancy for~a political party, unless in some concrete and extraordinary circumstance this is required for the good of the. community, and the bishop has given his consent. The bishop is advised to consult the priests' i:ouncil and, if necessary, the episcopal conference.~8 2. '!Religious and Human Promotion" (1978) The Sacred Coffgr?gat~ion of Religious and Se~uiar Institutes conducted a study on the S~pecific roli~°of religious in the mission of the Church for the integral promotion of the human person.19 It gave special consideration to the socio-politi-cal involvement of religious. The ~study was completed in 1978 but only published in 198Oin conjunction with a companion document, "The Contemplative Dimen-sion of Religious Life,''z0 It acknowledges the link between the Church's mission, its widespread commitment to the adx~ancement of people and the betterment of :society, and the importani role religious play in this ministry. It notes sympatheti-cally the particular problems and difficulties which have faced religious when they have tried to intervene more decisively in the areas of injustice and oppression,,, their need to express solid.arity with the poor and underprivileged compelling them at times "to become actively involved, sometimes in the working world and in p01ilics."~1 However the document reminds them that "they are:bearers of human" and Christian values which will oblige them to repudiate certain methods of trade union aciion or of political maneuverings which do not respond to the exact demands of justice, which alone is the reason for their involvement?"~2 The, docu-ment expresses concern that certain types of involvement carry with them "the risk of a loss of identity proper to religious life and to the Church's mission . ,'z3 '~JSee Digest, Supplement through 1980. canon 592. (1981). p. 13. ~See Digest, vol. 7 (1974). pp. 352-365. ~lbid., p, 355. Wbid ~71bid. p. 356. ~See Di~est, Supplement through 1980. canon 592 (1981). pp. 1-32. ~°lbid. canon 593 (1981). pp. 1-21. "-qbid., canon 592. p. 6. ' "-'-Ibid., p. 16. ~lbid., pp. 356.357. "-31bid. Religious in Politics There~fore, religious are warned not to let themselves become directly involved in politics, and should "not be deluded into thinking that they will have greater influence on the development of persons~and peoples by substituting a political involvement, in the strict sense, for their own tasks."~4 They "should stand apart from certain political options, being seen not as men and women who take sides, but as agents of peace and fraternal solidarity."~5 Unlike the laity and lay members of secular institutes, religious have committed themselves to obedience t9 the common purpose of the religious c.ommunity and to their own religious superiors. Therefo, re, states the document, the presence of religious shot~ld "alw.ays be as consecrated persons who,seek the full conversion of people and society to the ways ¯ of the Gospel through witness and service."~6 3. "The Prophetic Role of Religious in the Promotion of Human Progress" This document appears in the English edition of lnformationes, the official publication of the SCRS1.27 It is obviously linked to the previous document of the SCRS1, "Religious and Human Promotion." It is concerned that religious not underrate their prophetic role and contribution in the Church. They should safe-guard the primacy of the charism of their own institutes in their activities and must not give way "to the trappings of some political ideology, nor take on activities or ways of ~cting proper to other vo6atiods, for example, of lay people or of secular institutes."~8 The document exhorts religio~s to be faithful to their own vocation and way of life which w.ill not permit them to be "of a party." It states that a true ' Christian prophet cannot canonize any political system and will be aware Of the ~njust~ce inherent in every;system because of human weakness. It explicitly dis-courages any direct ihvolvement with political movements and expects that reli-gious will be prophetic by standing apart and by being critically aware of the limitations of all such movements.29 4. "InStruCtion o.f the Sacred Congregation of the Council on Associations of th~ Clergy (March 8, 1982) ~ Although directed at priests' organizations in'Hhng~iry, Yugoslavia and Czech-oslovakia, this documefit is 0f'interest because it ekpresses the Holy See's consist-ent understanding of the priesthood as a life of service and minist,ry that is to be conducted in close communion with the bishop, and it condemns any organization that would impede that communion, harm the identity of priests, or restrict their service to people.3° There is no room for associations of priests or deacons which have a political purpose(~Priests must never put themselves at the service of any ideological or human factor because they are "heralds of the Gospel and shepherds of the Church, and must devote themselves to the spiritual growth of the body of "-~lbid. p. 17. ~-5lbid. "-~lbid., p. 29. -~TSee Consecrated 14"fe, vol. 4. n. 2 (1980), pp:, 416-429. ~lbid. p. 428. "-~lbid. ~0See CRUX ~fthe News. vol. 2, March 22, 1982, pp. 4-5. 1~40 / Review for Religious, Nov.-Dec., 1982 Christ.''-~ Even if ihey are presented as supporting humanitarian ideals, peace and social progress, associations of priests which pursue aims related "to politics cause division and discord wi!hin the people" of God, both among the faithful, among the priests themseives, and between the pri(sts and their bishops. They "undoubtedly place in the shadow the priestly mission and infringe on ecclesial communion . ,,3.2 The Statements of Pope ,John Paul I! The pope believes, in harmony with the Vatican 11 teaching, that temporal and seCular matters are properly within the competence of the laity. In his address to religious men in $5o Paulo on July 3, 1980 he said: 1 would like to point out the origihality of the presence of religious in the world. Already on other occasions this point has been presented as follows: there are two f~rms of presence in the world, one physical, direct, material--the other, invisible and spirit~Jal.' but no less real. Lay men and women, due to the fact that they affirm their vocation of physical presence in the world, need that strong support that comes precisely from the spiritual presence of religious. They would feel the lack of it if. through the euphoria of"immersion in thc world." religious ended up by denying'the Church the contribution of what is specifically theirs. For theirs is not a call to alienation: on the contrary, it is an invit,~tion to think that in the Church. according to the concept of St. Paul. the clear difference (and not confusion) and the valid complementarity (and not isolation) of charisms and vocations, continues to be important. The presence of religious in temporal struggles will never bc fruitful in the long run (but will it even be useful immediately?), if it takes plac9 at the cost of the essential values--even tl~e most humble--of religiou~ life.~3 The pope has insisted on the different roles of the priest, the re!!gi.ous and the layman q~ woman in,the political arena. Religious and priests are to be aware of their own yocation to preach God's word. ~While this certainly includes a concern for justice, the priest and the religious are to be seen as agents of reconciliation, not division. Their primary role as servants of God and of his Church does not permit them nor.rnally to be directly involved in partisan politics where divisions are inevitable. The priest and the religious are called to inspire, motivate, educate and exhort. The task of renewing the temporal and secular order is the responsibility of the laity. The Christian vocation to public ministry and ser, vic~e in the name of the Church belongs to,.the priest and the religious. This form of Christian life is distinct from, but complemented by, other Christian vocations. Therefore, in his February 17, 1981 address to religious men in Manila, John Paul stated: At the same time I ask you to observe this guideline: that each apostolic endeavor should be in harmony with the teachings of the church, with the apostolic purpose of your individual institutes. May I also remind you ~f my words at Guadalupe: "You arc priests and religious: you are not social or political figures or officials of a temporal power., let us not be under th~ illusion that we are serving the Gospel if we "dilute" our charism through an exaggerated interest in the wide field of temporal problems.",lt is important for people to see you as .~lbid. p. 4. ~'-Ibid. 33See John Paul II Speaks to Religious 1978-1980, edited by Jean Beyer. S.J., (Chicago: I,ittle.Sisters of the Poor, 1982). p, 245. Religious in Politics / ~141 "servants of Christ and stewards of the mysteries of God."3~ While the pope does not confuse politics with religion, he courageously has condemned the violation of human rights, the lack of religious freedom where it occurs, consumerism, self-indulgence, unconcern for the poor, bias, and moral chaos. While he argues for personal and religious values, he opposes moral laxity and totalitarianism. Likewise, while he tells politicians tha~ they ought to aid the poor and ban weapons, he clearly asks priests and religious to stay out of politics.35 Social Justice, Public Office and Politics Invariably, since Vatican 11 (1926-1965). Catholic religious and clergy who are in politics or public office have cited the Church's social teaching as the basis for their activities. For example, one woman religious, a state senator, stated: "Though I may not be able to use gospel language when ! denounce sinful and oppressive structures on the House floor or in.committee meetings . . . 1 am nonetheless making the Church's teaching present and striving for the reconcilia-tion it seeks to promote by reordering relationships and structures?'36 Social justice has been a concern of the Church, especially from the pontificate of Leo Xlll~to that of John Paul 11. Since Vatican !1, the Church has been seeking to define its life also in terms of its impact on human development,. Gaudium et spes helped the Church come to the conviction that there cfin be no explanation of what the Church is apart from its impact on the social, political and economic life of society: Indeed, at the Third Roman Synod of Bishops (1971), the pursuit of justice in the world was perceived as an integral element in the life of the Church. However when Paul VI addressed the Fourth Roman Synod of Bishops (1974) on the ,subject of evangelization, he warned that the message of salvation which the Church preaches cannot be reduced "to mere sociological or political activity., to a man-centered and temporal message . " but quickly added, "there is no separation or opposition [between evangelization and human development], but a complementary relationship . -37 While the bishops accepted this integral rela-tionship between evangelization and~human development, their concern was on the emphasis-being given the latter in developing countries and the tendency to eliminate the distinction ,between evangelization, and development. Again, in 1975 when the Pontifical Commission on Justice and ~Peace issued its document on "The Church and Human Rights," it reasserted that the Church must have a liberating impact on society, but stated that it does not enjoy any special compe-tence in the political or economic areas, nor was its mission of salvation to be reduced to those areas of life and temporality. 34See Address of John Paul. 11. February 17. 1981, Osservatore Romano English Edition. p. 6. 35James V. Schall, S.J., "The Changing Catholic Scene," in Christianity and Politics. edited by Carol Friendly Griffith (Washington. D.C.: Ethics and Public Policy Center, 1981). p. 38. ¯ a~Jim Castelli. "Priests, Nuns, Ministers in Politics," Commonweal. 24 June. 1977, p. 400. 377he Pope Speaks. 19 (1975), pp. 189-190. 842 / Review for Religious, Nov.-Dec., 1982 Unfortunately, when clergy Or religious have spoken out on behalf of justice and basic human rights, as they are obliged to do at times, they have been accused of "meddling in politics." Furthermore, in systems of political oppression the corporal works of mercy are themselves perceived as political acts pure and simple when political oppression is the cause of such poverty. As a consequence, religious and priests have b~en persecuted, even murdered for their performance. Therefore, "politics" can mean different things to different people. When bishops have taken a public stand against abortion,,this is considered to be a political act more than a moral stand by a segment of the populace. What is to be thought, then, when the bishops lobby in Congress in pursuit of Church interests and the broader goals of peace, justice and equality? The history of the Church manifests the extraordinary dangers that beset it if it becomes

Issue 29.4 of the Review for Religious, 1970. ; EDITOR R. F. Smith, S.J. ASSOCIATE EDITOR Everett A. Diederich, S.J. ASSISTANT EDITOR John L. Treloar, S.J. QUESTIONS AND ANSWERS EDITOR Joseph F. Gallen, S.J. Correspondence with the editor, the associate editors, and the assistant editor, as well as books for review, should be sent to I~EVIEW FOR RELIGIOUS; 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 63to3. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph's Church; 3at Willings Alley; Philadelphia, Pennsylvania tgxo6. + + + REVIEW FOR RELIGIOUS Edited with ecclesiastical appro,'al by faculty members of the School of Divinity of Saint Louis University, the editorial offices being located at 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri ¯ 63103. Owned by the Missouri Province Edu-cational Institute. Published bimonthly and copyright ~) 1970 by REVIEW FOR RELtO~OUS at 428 East Preston Street~ Baltimore, Mary* land 21202. Printed in U.S.A. Second class postage paid at Baltimore, Maryland and at additional mailing offices. Single copies: $1.00. Subscription U.S.A. and Canada: $5.00 a year, $9.00 for two years; other countries: $5.50 a year, $10.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order paya-ble to REVIEW FOR RELIGIOUS in U.S.A. currency only. Pay no money to p~rsons claiming to represent REVIEW FOR RELIGIOUS. Change of address requests should include former address. Renewals and new subscriptions, where a~eom-panied by a remittance, should be scat to REvz8w ~oa RE~m~ous; P. O. ~x 671; Bahimo~, Ma~land 21203. Changes of addr~, b~n~ co~es~nd~ce, and orders ~t a~¢ompanitd ~ a rtmittanee should be ~t tO REVIEW ~R RELIGIOUS ; 428 East ~eston St~t; BMfmo~. Ma~land 21202. Manu~ripts. ~ito~al cor- ~s~ndence, and ~ks for ~iew should ~ sent to R~v~w ~oa R~m~ous; 612 Hum~ldt Building; 539 North Grand ~ul~ard; Saint ~uis, Mi~u~ 63103. Qu~dons for answering should be s~t to the add~ of the Qu~fio~ and ~we~ ~tor. JULY 1970 VOLUME 29 NUMBER4 MOTHER MARY FRANCIS, P.C.C. Creative Spiritual Leadership If we are going to talk about creative leadership, we shall first of all want to clarify what we mean by leader-ship and what we mean by creative. That these are not self-evident terms or even pr~sen.tly readily understand-able terms should be obvious from an imposing current witness to creative leadership envisioned as an abolition of leadership, and a transversion of creativity into annihi-lation. While it is true enough that, theologically ~and philosophically speaking, annihilation is as great an act as creation, hopefully we do not analogically conceive of our goal in leadership as being equally well attained by annihilation or by creativityl As God's creativity is to cause to be, something that was not, our creativity as superiors who are quite noticeably not divine, is to allow something that is, to become. As a matter of fact, we assume a responsibility to do this by accepting the office of superior. Much has been and is being written and said about the superior as servant. This is so obviously her role that one wonders what all the present excitement is about. Quite evidently, Otis role, this primary expression of leadership, has been for-gotten by some superiors, even perhaps by many supe-riors, in the past. But why should we squander present time and energy in endlessly denouncing such past forget-fulness? Let us simply remember truth now, and get on with our business. One characteristic of creative leader-ship is to point a finger at the future rather than to shake a finger at the past. St. Clare wrote in her Rule more than seven hundred years .ago that the abbess must be the handmaid of all the sisters, not pausing to labor so evident a fact but simply going on to give some particulars which have a ve.ry modern ring: the abbess is to behave so affably that the sisters can speak and act toward her as toward one who serves them. That dear realist, Clare of Assisi, who Mother Mary Francis, P.C.C., is federal abbess of the Collettine Poor Clare Federation; 809 E. 19th Street;. Roswell, New Mex-ico 88201. VOLUME 29 1970 497 ÷ ÷ Mother Francis REVIEW FOR RELIGIOUS passes so easily from blunt warnings about such un-monastic natural virtues as envy, vainglory, covetousness, and grumbling, to airy reminders that it is no good get-ting angry or worried about anyone's faults as this merely deals charity a still severer blow--that dear realist had obviously run up against so~ne personalities who were "handmaids" sufficiently formidable to discourage any-one's rendering them personal recognition in this area. The abbess is supposed to be lovable, for St. Clare en-visions a community where sisters obey a superior be-cause they love her and not because they dread her. This was quite a novel as well as a radical theology of superior-ship in Clare's day. And if it remains radical today, it is a great shame that it sometimes remains novel also. The medieval saint makes so much of this point of the lovable-hess of the superior that she returns to it in her dying Testament, begging her successors that they behave them-selves so that the sisters obey them not from a sense of duty but from love. It's not just the same thing she is saying again, however. You note that whereas in the Rule she does not want any fear or dread of the superior, in the Testament she rules out dutifulness as well. It has got to be a matter of love itself. Who, after all, would want to be loved out of a sense of duty? It would be in-suiting, really. Any normal superior would rather be loved in spite of herself than because of her office. St. Clare makes quite a point in her brief Rule and Testament of describing the manifestations of this lovableness she so insists upon. She gives us her idea of creative leadership. And its present practicability may make us want to pause and clear our throats before the next time we utter that bad word, "medievalism," as an indictment. Besides the general affability which Clare describes in Rule and Testament, she underscores an availability rather beyond and considerably more profound than the "let's sit down in the cocktail lounge and talk about salvation history" mentality. St. Clare wants an on-site superior who is "so courteous and affable" (there's that word again) that the sisters can tell her their troubles and need~, seek her out "at all hours" with serene trust and on any account,--their own or their sisters'. This last point is particularly arresting, considering again that this is a medieval abbess delineating the characteristics of a creative superior as she conceived those characteristics in about 1250, not a 1970 progressive-with-a-message. Clare did not favor isolationism in community. Each of her nuns was supposed to notice that there were other nuns around. And she called them sisters, which was quite original in her day. She favored coresponsibility quite a while before the 1969 synod of bishops, taking it for granted that the abbess was not to be the only one concerned for the good of the community, but that it belongs to the nature of being sisters that each has a lov-ing eye for the needs of all the others. Again, there is her famous saying: "And if a mother love and nurture he~ daughter according to the flesh, how much the more ought a sister to love and nurture her sister according to the spiritl" Yes, it does seem she ought. And maybe we ought to be as medieval as modern in some respects. For some medieval foundresses did an imposing amount of clear .thinking on community, on sisterliness, on the meaning of humble spiritual leadership which we, their progeny, could do well to ponder. So, there's affability, availability, accessibility. When we read St. Clare's brief writings and savor the droll confi-dences given in the process of her canonization, we can conclude that this superior often toned her sisters down but never dialed them out. Then, St. Clare insists that the creative spiritual leader be compassionate. There is no hint of a prophylactic de-tachment ~om human love and sympathy nor of that artificial austerity which pretends that to be God-oriented is to be creature-disoriented. No, Clare says of the su-perior: "Let her console the sorrowful. Let her be the last refuge of the troubled." Note, she does not tell. the contemplative daughter to work it all out with God, and that human sympathy is for sissies. And she warns that "if the weak do not find comfort at her [the abbess'] hands," they may very well be "overcome by the sadness of despair." Those are quite strong terms from a woman who did not trade on hyperboles or superlatives and was no tragedienne. Again, she has something v~ry plain and very strong to say about responsibility. For we had better not talk about coresponsibility unless we have understanding of primary responsibility. "Let her who is elected consider of what sort the burden is she has taken upon her and to whom an account of those entrusted to her is to be rendered." So, Clare will have the superior clearly under-stand that she has a definite and comprehensive responsi-bility to a particular group of people, a responsibility which is immeasurably more demanding than counting votes to determine the consensus. She is supposed to cre-ate and maintain an atmosphere in which sisters can best respond to their own call to holiness. Obviously, she can-not do this alone. But she is the one most responsible for making it possible for each sister to contribute her full share in creating and maintaining this atmosphere. She is the ,one who is particularly responsible for not just al-lowing, but helping the sisters, and in every possible way, to r~alize their own potential. ÷ ÷ ÷ Leadership VOLUME 29, 1970 499 + + + Mother Frands REVIEW FOR RELIGIOUS ~00 If I may deliver to any possibly frustrated or depressed superiors some glad tidings out of my own small experi-ence, I beg to announce this finding: Sisters are not as hard on superiors as many dour authors make them out to be. They do not expect perfection in the superior. They are, as a matter of fact, quite ready to pass over the most obvious faults and failures in the superior as long as they know she loves them and would do anything in the world for them, and is herself struggling along with them to "walk before God and be perfect," and having just as hard a time as they with this quite exacting but certainly thrilling divine program. Isn't it, after all, singularly ex-hilarating to have been asked by a God who has witnessed all one's past performances, to be perfect as He is perfect[ But that is an aside of sorts. The point I was making is that sisters will sooner forgive the faults of the warm-hearted than the "perfection" of the coldhearted. At least that is my personal observation. It is not faults that alienate people, it is phoneyness. And may it always alienate them, for it is nothing to make friends with. Now, if the superior is set to create and to make it possible for the sisters to help create an atmosphere suited to the response to a divine call to holiness, this atmog-phere will have to be one of real human living. For the only way a human being can be holy is by being a holy human being. I believe one of the more heartening signs of our times is the accent on humanness. For one of our tiredest heresies is the proposal that the less human we are, the more spiritual we are. Another aside I am tempted to develop here is a reflection on how we describe only one type of behavior as inhuman. We never attribute that dread adjective to the weak, hut only to the cruel. .But I had better get on with what I was saying, which is that dehumanized spirituality is no longer a very popular goal. This is all to the good. However, we shall want to be sure when we talk enthusiastically about the present ac-cent on real human living in religious life that the quali-fying "real" is not underplayed. It needs rather to be underscored. Certainly we would evince a genuine poverty of thought to equate real human living with ease. On the other hand, there is evidently a direct ratio between sacrificial living and real human fulfillment, between poor, obedient living and joy, between ritual and liberty, between the common task and real (as opposed to con-trived) individuality. Genuine common living in reli-gious life is not the witness of the club, but of the com-munity. Its real proponents are not bachelor girls, but women consecrated to God as "a living sacrifice holy and pleasing to God." Our blessed Lord emptied Himself, taking the form of a servant. And no one yet has ever been fulfilled by any other process than kenosis. Beginning with the Old Testament, history affords us a widescreen testimony to the truth of the binding and liberating power of sacrifice. It binds the individuals in a community together, and it liberates both individuals and the community as such into the true and beautiful expression of self-ness which is what God envisioned when He saw that each of His creations was very good. History shouts at us that self-ness is not a synonym but an antonym for selfishness. May we have ears to hearl Just as nothing so surely situates persons in isolationism as establishing a mystique of ease and a cult of comfort, so does nothing so surely both promote and express genuine community as sacrificial action, whether liturgical or do-mestic. This generation feels it has come upon the glori-ous new discovery that the world is good. It is indeed a glorious discovery, but not a new one. St. Francis, for one, discovered this in the thirteenth century. But if joyous Francis owned the world, it was precisely because he never tried to lease it. It is essential that the creative superior be a living reminder that our situation in time is not static but dy-namic, our involvement in the world urgent but not ulti-mate, our service of others indicative rather than deter-minative, and our earthly life not a land-lease but a pilgrimage. Somewhere or other I recently read that the one good line in a new play whose name I happily can-not now recall is the one where a character looks at a plush-plush apartment hotel and remarks: "If there is a God, this is where he lives." I seem to detect a bit of this mentality in some of our experimentation. This would be only mildly disturbing if it pertained to the kind of luxuriousness that keeps periodically turning up in his-tory until a new prophet-saint arrives on the scene to de-nounce it and expunge it from the local roster. What is deeply disturbing is that we are sometimes uttering brave and even flaming words about identifying with the poor at the same time that we are rewriting just this kind of past history. But that is another small aside from the large issue, which is real human living and the sacrificial element that is one of the most unfailing preservatives of that "real" in human living. The material poverty and inconvenience just alluded to is but a minor facet of the idea, but I do think it is a facet. Do any of us lack personal experience to remind us that the poorest communities are usually the happiest? Nothing bores like surfeit, nothing divides like ease. If it is true--and it is!--that the religious community does not rightly understand its vocation unless it sees it-self as part of the whole ecclesial community, the cosmic VOLUME 29, 1970 50! + ÷ ÷ Mother Frands REVIEW FOR RELIGIOUS community, it is equally true (because it is the same truth turned around) that the religious community will be to the ecclesial community and the cosmic community only What it is to itself and in itself. The creative leader will want to accent this to her sisters so that they can accent it to one another. Not verbally. Just vitallyl we shall be to the Church and to the world only what we are to each other, no more and no less. And what we are to each other will inevitably serve the Church and th~ world. Every superior is called to be a prophet. Perhaps we could even say that this is her highest creative service in allowing and assisting others to realize their potential and release their own creative energies. Now that we are all nicely educated to understand that the prophet is not the one who foretells the future so much as the one who says something about the present, the creative superior's prophet role becomes not only clear but uncomfortable. Jeremiah would doubtless have had a much higher popu-larity rating if he had limited his observations to a pleas-ant, "Shaloml" It is so much easier to say "Shalom" than to say "Do penance, or you shall all perish." Of course, it is best of all to prophesy both penance and peace, but we shall have to keep them in that order. And our own ef-forts to achieve that real human living which has to be rooted in penance and sacrifice give abundant testimony that peace is indeed a consequence of penance performed in love, of sacrifice as a choice of life style rather than just a choice among things. Obviously, obedience is the profoundest expression of sacrifice. And maybe one of the biggest mistakes that eventuated into that maternalism in religious communi-ties which has had us running such high temperatures in recent press years, is that of supposing that obedience is for subjects only. Allow me another aside to interject here another small idea I have been nurturing. It is, that "subjects" is a very poor word substitute for "sisters" and of itself precipitates a whole theological misconception of what and who a superior is. Subjects are persons ruled over. However, a servant does not rule. We need to get rid of the monarchical connotations of "subject." And if we begin by getting rid of the term "subject," we may be already better equipped to understand that the superior, as servant, is the first "abject.in the house of the Lord." Once we establish her as abject, we shall perhaps be less ready to label her "reject." A creative superior will have to excel in obedience. It is part of her role as prophet. She must obey others' needs at their specified time according to their manner and manifestations. She must respond not just to the insights God gives her, but to those He gives her sisters. She should obey their true inspirations as well as her own. She ought to be obedient to the very atmosphere she has helped the sisters to create. For we can never establish a communal modus vivendi and then sit back to enjoy it. Life, like love, needs constant tending. Life needs living as love needs loving. This very thing is essential to crea-tive leadership. Charity is a living thing and, therefore, it is always subject to fracture, disease, enfeeblement, paralysis, atrophy, and death. The prophet is more called to procla!m this truih and to disclaim offenses against this truth than to wear a LUV button on her lapel. It is much easier to waste a LUV banner at a convention than to tend and nurture love in those thousand subtle ways and by those myriad small services for which womanhood is specifically designed, in which religious women should excel, and to which religious superiors are twice called. Real human living which the creative superior is called to promote, can never be anything but spiritual, sacri-ficial, intelligently obedient, and--yes---transcendental. We need not be wary of the word or the concept. The new accent on horizontalism is well placed, for many of us seem to have got a stiffening of the spiritual spine with past concentration on verticalarity. Still, if we adopt a completely horizontal mentality, we are apt to drift off to sleep as concerns genuine spiritual values. After all, the position is very conducive to sleep. We are most fully human when we are vertical. Yes, we reach out horizontally, but our face is upturned to Heaven. The really lovely paradox is that it is only when our eyes are upon God that we are able to see those around us and recognize their needs. They are, after all, each of them "in the secret of His Face." It is a vital serv-ice of creative leadership that it emphasize the essentiality of the transcendental element in real human living. In fact, we could more accurately talk of the transcendental character of full human living than of any transcendental element. The term of our d~stiny is not on earth. There-fore, we shall never rightly evaluate anything that per-tains to earthly existence unless we see it or are attempt-ing to see it from an eternal perspective. And we shall never really live humanly unless we are living spiritually. Certainly we shall never have a religious community that abounds in warm human affection and mutual concern unless it is a religious community concerned primarily with the kingdom of God. We can properly focus on one another only when we are focused on God. For to be fully human is to share in what is divine: "He has made us partakers of His divinity." The most natural superior is, therefore, the most super-natural. And real human living must be based on a val- 4- VOLUME 29, 1970 503 Mother Francis REVIEW FOR RELIGIOUS ues system that is transcendental. In these days one need scarcely look far afield to discover what becomes of com-munity when the values system is not transcendental. A group of individual women, each doing her thing, is' by no means the same as a community which has a thing to do. To such a community, each sister brings her own creative contribution, and in it each realizes her creative potential. And a servant of creativity is needed for all this. There is much more to be said about creative leader-ship, and others are equipped to say it much better. One can only speak out of one's own experience and with one's own limitations. However, it has been my observa-tion that cloister6d living does offer a certain insight into humanity which is sometimes different from that of per-sons whose professional qualifications doubtless exceed those of the cloistered nun. It's quite predictable, really. We ought to anticipate expertise in human living from those who have chosen to achieve human living in such close quarters. We should expect some spec~ial insights into humanity from those who see it at such dose range and on such limited acreage. So perhaps these simple thoughts may have some small point to niake. Let me add, then, only a final word about the realiza-tion of creativity and about the full expression of human living. We've talked about sacrifice, penance, obedience, transcendentalism. Recently, our sisters ran up against an example of a truly fulfilled human being. This was a priest in his seventies. At thirty, he'd got drunk. And a ,series of really devilish events conspired to turn that one mistake into a tragedy for which he was not responsible. He was used by bigots, manipulated by the circumstances they precipitated, and he was deprived of his priestly faculties. He sought help from his bishop who said it was all very sad, but he really could not do anything. He took it to Rome and got put in a file because, though it was all very sad, there was no canon to cover it. He turned to fellow priests who agreed it was all very sad, but they were very busy and there was nothing they could do about it. (I am very rejoiced to report that one Franciscan ~riar did try, desperately, to help.) No priest ever had more provocation to bitterness. He was the example classique of being treated as a number and not as a person. So, who could blame him that he wrote such vitriolic articles after he left the Church? Anyone could understand his contempt for the hierarchy. And when he sneered at the Roman Curia, you could only say that, after all, he had really had it. Only, the fact is, he did not leave the Church, nor did he write vitriolic articles, nor did he sneer. For forty years he lived the obscure life Of a workingman. He went to Mass each day. And he persevered in faith. God crowned that faith with exoneration of the past and the restoration of sacerdotal privileges only after~ forty years, but one can speculate on the interior crowning when one knows that this priest now offers dally Mass w~th tears that are neither self-pitying nor bitterly s~lding. He's just happy. He's just grateful. And he has obviously ex-perienced more personal fulfilment than any[of the local protestors, for he is beautiful to behold. And this is not to say that wrongs don't m~tter or that protests should never be lodged. It is merely] to offer for consideration the evidence of what suffering]and silence and unshakable faith can do in the line of creating a .I fully realized human being. Maybe supengrs need to point.up these things a little more than some] of us some-times do. ! I am scribbling some of this manuscript ag I watch at the bedside of a dying sister of ours. It's my !first experi-ence as abbess with death. And somehow all reflections on religious life, on community, on leadership, ~n creativity are turned upon this one deathbed in this one small cell. I lind it a very revealing perspective. Sister l~as a way of pointing at the ceiling regularly. And whdn you ask: "What do you see? What is there?" she does ~ot check in with a "vision." She just says: "Joyl" That is the direction to seek for it, if you want to lind it on earth. 4. VOLUME 29, 1970 JOHN D. KELLER, O.S.A. Some Observations on Religious Formation and Spirituality John D. Keller, O.S.A., is the rector of the Augustinian Study House; 3771 East Santa Rosa Road; Camarillo, California 93010. REVIEW FOR RELIGIOUS There has been a great deal written and great amounts of private and public discussion on the subject of religious formation and spirituality in recent years. I hesitate, therefore, to add to an already prolonged dialogue. But I am encouraged to submit these observations to the wider review of the readership of this journal quite simply be-cause they are not those of an onlooker or expert but of a p.articipant.1 And they are not springing from the mem-ories (be they good or bad) of one person's own period of formation. I write as a member of a large diocesan seminary col-lege faculty and as rector of a small house of studies in which and out of which both clerical and non-clerical candidates are living life in community and preparing for the active ministry. I am not an expert, am not a scholar: I write not as sociologist or statistician or psy-chologist. I have a short memory as regards my own semi-nary and religious formation; with it I am not dissatisfied. For the past three and a half years I have been involved in establishing and guiding a rather minor innovation in the religious formation of candidates for my own order. For this lack of expertise I make no apologies for, I would judge, it is well that we hear more from those who come from the land of untidy students, not neat theory. It is a land where individuals correspond to no profile and frequently, alas, do not respond to the analyses and predictions of the community position paper makers. There is frequently quite a distance between theory and reality, between the goals and philosophy and plans of 1 This ~rticle is adapted from a talk given at the annual meeting of R~gion V (Western) of the Conference of Major Superiors of Men in Honolulu, Hawaii, November 3-5, 1969. community study groups and their implementation: pro-posed causes do not always neatly bring abdut their pro-posed effects. My intention is not to rehearse what is ~already (per-haps painfully so) known to you: Houses of formation, as the Church, are in a time of change, innovaltion, and ex-perimentation; initiative, Eersonal choice, ",apostolic ex-periences, questioning, persbnal growth, widening of re-sponsibilities, psychological, counseling ard all on the upswing and have occasion,ed, along with other realiza-tions and "discoveries," chafiges and propose~d changes in religious formation and approaches to th~ life of the Spirit. ' I would like to discuss some observations'I have made ¯ in living with and working with candidates and at the same time indicate the dire'ction of my thl~nking. Father Cuyler's recent report for CARA indicdtes that my thoughts are not without companyfl but there are cer-tainly many points of view. My experience i~ with college age candidates for a men's religious fxatern~ty, but these observations seem applicable in most cases ~o women re-ligious as well. I have grotiped my remarkS¯ under these three headings: the candidates; "format"lon~ ; and spirit-ual life. The Candidates It is axiomatic that our candidates are prgducts of our times. They are articulate; they have been ra,ised on visual media; many come from un'settled home cofiditions; they I are casual in their convers~ttion concermng sexual mat-ters; they respect honesty tb a high degree;' yet they are frequently infected with the cynicism which is prevalent in our society; and like youth of every age they are strug-gling with the personal resolution of the~ discrepancy between ideals and reality.,, ' A study of statistics indicates the number ~of candidates is lower than most of us hi~ve, perhaps been accustomed Io o to. What is most difficult t~ make a determination on is whether or not the quahty is better or, worse. Optt-mists have suggested that we have fewer candidates, but they are of better "quality'(--whatever that! might mean. Optimist or not, my observations are threefold: (1) Many candidates are coming forward with far less "background" as regards their prior religious formation than before. There are fewer presuppositions we might make as regards their general religious belief and prac-tices prior to their becoming.candidates for~ the religious life. The same may be said as regards their family train- I g Cornelius M. Cuyler, S.S., The Changing Direction o] thv Semi-nary Today (Washington: CARA, 1969). .I-÷ ÷ VOLUME 2% 197'0 ]. D Keller REVIEW FOR R[ LIGIOUS ing with regard to manners, use of time, their study habits, recreation, family life style, family authority roles, and so forth. These facts are facts of experience. It is not to say, necessarily, that life in community will be more difficult; but it does say that the trend toward longer pe-riods of probation and orientation is called for. There is a great deal that has to be "got used to." And we must be very patient. As regards background, there is a certain ambivalence in many candidates from another quarter. They are af-fected by a certain "image-lag." The monastic and tradi-tional concepts of priest and religious are still frequently present to the man considering seeking admittance to the religious life. Yet, for the most part, the candidate meets not the bell and cowl, but the call to be his own man and shirtsleeves. The men quickly adjust and very soon one-up us with their call for sandals and beards, but this is a crucial point for many as one image dissolves and the search for a new and more realistic one takes place. Candidates must be taken as they are and from where they are. The need at the moment, as perhaps it was also in the days of our own formation period, is for tremen-dous amounts of firm patience. (2) A second observation on our candidates: They ap-pear to me to be no more nor no less generous than other persons of other times and other places and in other walks of life whom I have known. To oversell their generosity at the offset is to provide the seedbed for the bitterness and resentment toward our new members which is sometimes disturbingly present both among men in the houses of formation and superiors of communities. Our candidates are aspirants--aspiring toward the ideal of Christ's generosity--but they are frequently selfish, their motivation (like ours) is not always 100% pure. And so in the proposing of our programs and in the formulation of policy, we want no penal colony; we do not want to poison the well of our trust in the possibility of doing good with a Lud~eran conception of man's ne'er-do-well nature, but we must accept the fact that selfishness and ignorance do coexist with a man's desire to make a gift of his service and of himself. High ideals coupled with selfish or inconsistent behavior do form a part of the men who wish to join our fraternities. This should not cause alarm: To help resolve this is one of the reasons for their being in training. (3) Our candidates, generally, come 'with the intent of joining in with us. They do want to be a part of what is going on in the religious family. A delicate process must be going on in which the men do feel that they are mem-bers of the fraternity according to their present commit-ment. They must be exposed to the community's mere- bership; join in (in differenlt capacities) the work of the fraternity; be closely linked with the style of life and values of the community. But at the same ume their in-volvement must not be too rapid: predetermined patterns and strong identification with the status quo might cancel out the fresh and renewing insights and contnbutxons of young members; premature inclusion might, make neces-sary withdrawal from the group more difficult or the need to withdraw less apparent; full exposure to all the prob-lems and "intimacies" of the family are not appropriate for the recently arrived and ~often can be a source of dis-traction for the real person,al work at hand. The need for committingl oneself to something is real and we dare not involve ourselves, once having accepted a candidate, in stringing hi.m along indefinitely. Candi-dates should become less and less strangers in our midst and more and more our friends and brothers, or they should leave. The task of formation is also that of inte-gration. Formation" The very notion of "formation" is under attack from some quarters: formation involves being "conformed to"; there is a mold, then, and the program is the cookie punch. Formation, then, is a, threat to the person and his own unique realization of himself. Formation, therefore, is bad and one more examp~le of the dehumanization of the individual not only present in the world but here too in the religious life. That is how the argument runs, and it is buttressed with innumerable examples from the folk-lore of community and convent. If this is what formation is.thought to be, or what it has been, it deserves condemnation. But this argumentation against formation may be refined; examples brought more into line with present practice; the extension of its con-demnation reduced--in gen,~ral, made more reasonable; and it will contain a more s~rious threat to what, I feel, must be involved in the intro~duction of new men into our fraternities. Candidates are joining a pre-existing group of men. They are joining themselves to and identifying them-selves with certain expressed, values and goals. There is a conformation element in the introduction of members to the community. This is related to the discussion by Branick of task and formation in the fine article pub-lished in the RrvlEw FOR I~LIGIOUS last year) This is a fact, I feel, which should not be minimized (personalized, yes, but not minimized). On the contrary, we must at- *Vincent P. Branick, S.M., "Formation and Task," R~vmw RELIGIOUS, V. 28 (1969), pp. 12-20. ,4- 4. + Formation VOLUME 29, 1970 509 ÷ 4. ÷ I. D. Keller REVIEW FOR RELIGIOUS 511) tempt to give in theory, practice, and the lives of our members a clear representation of our goals, our values, our style of life, our standards--who the community .is. We have an obligation to do this: The candidate has to make a judgment, and he has to be a real sharer in or tending toward these values, goals, and so forth or we cannot hope that his life among us in the future will be a happy one. This brings up a problem which is not the subject of these remarks, but which must be faced: We must have a rather clear understanding of who we are and what we stand for as a community. This does not have to be pre-sented in verbal fashion. In fact it is most convincing when it is seen (not read or heard); but if we have no standards, if we are not clearly standing for something, perhaps we should call a moratorium on accepting candi-dates. All of us are aware of the changes taking place in our houses of formation as regards house rules and discipline. I believe most of us agree with the general thrust of these moves and changes; we accept the rationale behind them. With them as a backdrop I would like to make the fol-lowing observations: (1) Freedom of choice and personally confirmed activ-ity are essential to growth in maturity. But people do make objectively bad choices. And when, with reason, a person's choice is thought to be a bad one, he should be told so. And if a person consistently makes bad choices, his candidacy should seriously be questioned. (2) Frequently candidates' principal occupation is that of studies. It is urgent that the academic program be ex-cellent, that it be demanding of the best the student pos-sesses. The good candidate wants to work; he is being prepared to work in the vineyard; if the candidate finds himself unable to work, he and his superiors, may take this as indication that he is not called to the brotherhood. (3) The period of training is real training for. There is a need, at times, for explicit correlation of the training and the work of the apostolate. This is particularly true of men in the college years. Not only the demands of the future apostolate, but also the present need of these Chris-tians to express their Christian concern for fellowman suggests the desirability and the practice of "apostolic works" during the years of formation. It is well that this be with men of the community already in the field; in works which are allied to the present and future works of the fraternity; that it be work with supervision and encouragement; that it be work with specific goals in mind and which meets the real needs of people in the area. But the experience of many is that this work can easily become overextended, irresponsibly carried out, and serve more as steam cock for seminary pressures than re-sponse to the needs of others. This is not to minimize the value and need of apostolic works. On the contrary, it is to say that because they are important, they deserve greater attention. (4) Part of formation today must include training in the forms of religious obedience which are taking shape in our orders. If the form adopted is one which is relying on consultation with the community, a kind of collegial-ity and consensus, then men must be prepared to accept this responsibility and share in it intelligently. What must be developed, in view of failures in practice which I have witnessed in our own formed communities, is the accept-ance of the fact that regardless of the form in which deci-sions are reached (perhaps after discussion, consensus, and voting), .there is follow-through: though perhaps now seen as more "horizontal," obedience is still a virtue of religion and a normal extended expression of the will of God. (5) In general, there is a great need in formation for more leadership, not less. For the most part, students want more models, more example. They need more en-couragement to reach higher. In this regard I would rec-ommend highly John Gardner's two books Excellence and Self-Renewal.4 And so while authoritarianism will never do, there is in some parts a crippling vacuum of inspiring leadership and demanding standards. Spiritual Lile From "formation" I would like to move on to the sub-ject of the spiritual life. And as I do I would like to call attention to the principal point I wish to make, and at this moment violate. Formation and the spiritual life should not be taken as separate elements of introducing new members into our life. There are elements of discipline and training which we can separate and discuss as it they were separate. But the overriding impact upon the candidates in the house of formation must be that all is marked by the Spirit. We are brothers because we are all possessed by the same Spirit: our rules, discipline, relations between older and younger members, concern for each other, should all be formed by and judged against the Book of Life and the book of our life together. In this regard, conformity to good educational prac- ' John W. Gardner, Excellence: Can We Be Equal and Excellent Too. Renewal: The Individual and the Innovating Society (New York: Harper and Row, 1956). Formation VOLUME 2% 1970 4" 4" ÷ ~. D. Keller REVIEW FOR RELIGIOU5 tice seems imperative. Theory and practice must go side by side. And if we must err (as human it is), far better to be heavier on practice than on theory. Let the house of formation practice a real poverty, let the students realize the cost of living, the budget and the crimp of doing without--far better than theorizing. Let there be good liturgy in the house and let it be a central work and con-cern of the community--far better than a course in lit- There might be one exceptionmthe matter of prayer. Many students are inexperienced in the practice of forms of prayer encouraged in our lives. This most personal and delicate area must receive special attention. If riot, we in-troduce the. possibility of impersonal prayer and innumer-able "periods of prayer" which become education in non-prayer. All of our houses, but especially our houses of forma-tion, should show forth this authenticity: 1.ire in the Spirit finds expression in the life of the community--a kind of symbiosis where there is an unconscious flow and tele-vance of one to the other. In all the seminaries and houses of formation I have come in contact with recently, there is a noteworthy point of emphasis being given in the task of spiritual formation. This is the increased importance and use of what has tra-ditionally been called "spiritual direction." It goes by dif-ferent names and the priests and religious involved in it have varying competence, but its value as being very per-sonal and very helpful is quickly appreciated by our can-didates. Though conferences and classes remain necessary in providing a familiarity with our religious tradition, no house of formation should neglect this tremendous oppor-tunity, nor should religious superiors neglect the effort to provide easy access to the spiritual counselors our young members need. One final point with regard to the spiritual life--the much discussed question of religious chastity and celibacy. My experience in discussing the matter with college stu-dents, candidates for the diocesan priesthood and for the religious life, has been that it is far more a problem for journalists, theologians, and men who are already celi-bates than it is for these men. That is not to say that they do not have trouble with the virtue of chastity, nor diffi-culty in whether or not to make the choice for celibacy, or whether or not they are Opposed to celibacy as an obliga-. tory thing. It is to say that they can see celibacy held as both an ideal and a requirement and feel that they can make a personal, non-compelled, and religiously mean-ingful choice in favor of it. This contradicts the conclu- sions of the recent CARA study on the Seminarians ot the Sixties," but I report to you my personal experience. General Observations I would like to bring these remarks to a close with several general observations on our present situation. There are many possibilities for styles of formation. Most communities are presently in the midst of inaugu-rating revised programs. What needs to be said is that most probably many forms will "work" and different combinations of elements can overcome the deficiencies of a program. Students are willing to overlook the inade-quacies, or at least give them their understanding, as long as we show ourselves aware of them and attempt to compensate--and all the time show the interest which proves we care about them as candidates for full mem-bership and our brothers now. Houses of formation and formation programs are not, nor will they be, perfect. As our congregations and the Church herself, the house of formation will always stand in need of reformation. This fact itself can be educative for our students: houses of training will not be ideal, as life in the ministry and full membership in the commu-nity will not be ideal. This might be a source of rein-forcement for the sense of reality in the candidate needed for mature living and decision. In these moments there is a great need for leadership and encouragement in the works of formation as there is in the Church in general. For new members in particular, uncertainty and hesitancy on the part of those to whom they turn for leadership can be not only crippling but also compound the lack of sureness (despite their some-time's cocky appearances) which surrounds the young. In conclusion, may I point out the obvious and be ex-cused for underlining that which stands in bold print: In the selection of personnel for houses of formation, hap-piness in their own calI must be the primary requisite for such an appointment. And yet one more point: most of our houses have small groups of students and even where the groups are large the cadre system is frequently being employed. This means total immersion for the members of the staff and large amounts of wear and tear. Each member of the entire community does well to attempt to offer them his understanding and cooperation. This, fre-quently, is a very large contribution to the task which is vitally important to all of us, that of initiating new mem-bers into our fraternities. ~Raymond H. Potvin and Antanas Subiedelis, Seminarians ]or the Sixties: ,,1 National Survey (Washington: CARA, 1969), p. 89. + + + Formatlo. VOLUME 29, 1970 HUGH KELLY, s.J. The Heart oj Prayer ÷ Hugh Kelly, is on the staff of St. Francis Xavier's; Gardiner Street; Dublin 1, Ireland. REVIEW FOR RELIGIOUS 51,t "Lord, teach us how to pray." "When you pray say 'Our Father' " (Lk 11:1) That isa petition we must constantly address to our Lord. We must not expect to be taught how to pray once and for all so that we could exercise the art at will, as if we were masters of it. We must constantly be trying, ex-perimenting, learning. Of course if things between God and us were as they should be and as they once were, then prayer would be the most spontaneous, the most natural act of our life. It would not need to be learned. It would be as spontaneous as the smile of a child to its mother; as natural as the thrust upward of the cornstalk to the heat and light of the sun. There was something of that quality in the prayer of the Psalmist. The world about him spoke at once to him of the Creator. Everything in the universe pointed to God and invited him to pray. The sea, sky, earth, the'trees, the storm, the snow, the animals --all of these reminded him that he must praise God for them. Such a prayer was as natural, as necessary, as the act of breathing. It had not to be learned. It was a func-tion of man's activity. For reasons we need not stop to consider, that quality is no longer found in our prayer, or very seldom. Our relations with God are not so spontaneous. Man has so changed the world that it is difficult to see the hand of God in it. As a result prayer has become a complex thing, an art, that has to be learned and practiced with effort. Consider the excellent book of Cardinal Lercaro, Meth-ods of Prayer. It is a study of the different ways of prayer proposed by some of the recognized masters of the spiri-tual life. Each has his own approach and method of pro-cedure. But such methods could not be called spontane-ous or simple. They are elaborately studied. One of the masters, treated of by Lercaro is St. Ignatius. Here is how this saint introduces a prayer, the first meditation in the Spiritual Exercises: "This meditation is made with the three powers of the soul, and the subject is the first, second and third sin. It contains the preparatory prayer, two preludes, three principal points and a colloquy" (n. 46). Whatever the merits of such a form of prayer it could not be called simple or spontaneous. When we consider these different methods, which are so complex and so systematic, we may well ask if there is not somewhere in them a core or kernel of a purer prayer. If we unwrap the different layers, the steps, the tech-niques, shall we find at last something that is the heart or essence of prayer? "Is there.an essential prayer?" asks Y. Congar, O.P., "total, simple, which exceeds and em-braces all particular prayers?'; (Jesus Christ, p. 98). Is there something at the centre of each method, which is the same for all and which constitutes them true prayer? Something which, if absent, will leave them merely empty methods or systems? None of the commonly received definitions of prayer seem to give us what we seek. The definition of St. John Climacus, which is accepted by the catechism, that "prayer is an elevation of the soul to God" implies too much of a deliberate effort--that it is a matter of our own efforts and our own mmauve. It might equally apply to the study of theology, especially as it says noth-ing about love. The definition of St. Augustine comes closer to our aim: that prayer is a reaching out to God in love. Here there is indicated something spontaneous and natural; the role of love gets its recognition. But perhaps it speaks too much of our need of God and may be trans-lated too exclusively into a prayer of petition. It conveys the image the saint expressed in his phrase menclici Dei sumus--we are God's beggars; we stand before the Lord with outstretched hands. Our need of God is total; but our indigence is not our only approach to Him or our most immediate; it is not the ultimate root of our prayer. The words which kept St. Francis of Assisi in ecstasy for a whole night, "'Deus mi et omnia,'" "My God and my all," are certainly close to the heart of prayer. But they miss the essential constituent and inspiration of our prayer, that it is made to our Father. Obviously it is from our Lord alone that we must learn what is the heart of prayer. "Lord,. teach fis how to pray." It is instructive to note the promptness with which He answered that request, as if He had been waiting for it: "When you pray say 'Our Father.' " The condition of our most perfect prayer must be our assurance that we are addressing our Father, that we are addressing Him as Christ did. We are thus availing ourselves of the privilege which Christ won for us. When He said to Mary Magdalen, on the first Easter morning beside the opened empty tomb, "I ascend to My Father and to yours," He summarized His work of redemption: He ex-pressed the full dimension of His achievement. When we ÷ 4- Heart ot Prayer VOLUME 2% 1970 Hugh Kelly REVIEW FOR RELIGIOUS say "Our Father" with the assurance which His Beloved Son has given us, we no longer pray merely as creatures, we are not considered by God as the beggars who stand at the door, still less as the puppies which catch the scraps falling from the table. We know we are the children of the household who have their rightful pla~e at the family board. Consider how our Lord emphasized the fatherhood of God in the Sermon on the Mount. The chief purpose of the discourse was to instruct us in our role as children: "That you may be the children of your Father, who is in heaven." Stretching out His hands to the simple folk, the fathers and mothers who sat around, He asked: "Which of you would give your child a stone, when he asks for bread? or a scorpion when he asks for a fish?" We can sense the movement of indignant rejection of such con-duct, in their faces and gestures. No, no; they would never dream of treating their little ones in that way. And then He points the lesson: "If you, evil though you are, can give good things to your children, how much more your Father in heaven will give good things to those who ask?" The little spark of love in a human father's heart which will urge him to be good to his child, what is it to the love in the heart of our Father in Heaven, from whom comes all parents' love? Nemo tam Pater, there is no father like God, St. Augustine reminds us. How much His Sonship meant to Christ, we gather from every page' of the Gospel. It is the source of His joy, confidence, exaltation. It is the support of His strength, His endurance, His resolve to carry out the mis-sion for which He was sent into the world. His life was entirely oriented to the will of His Father, was totally responsive to it. That orientation, that dependence, is His chief lesson to us. We too are sons of God and it should be the deliberate effort of our spiritual life to give our divine adoption its true place in our dealings with God, and not least in our prayer. "Our Father" might well serve us as the true heart of prayer. But there is another phrase of Christ, equally short, and perhaps even more full of suggestion, which might well give us what we are seeking. He spoke the phrase on the occasion of the return of the disciples from the short trial mission on which He had sent them to the cities of Israel to prepare the way for His own coming (Lk 10:17; Mt 11:25). Seeing their naive, childish joy in their suc-cess--" Lord, even the demons were subjected to us"--He thanked His Father for revealing to those little ones the spiritual truths He had concealed from the wise and prudent: "Yes, Father, so it was pleasing in your sight." Ira, Pater: "Yes, Father." This is His shortest prayer, and it is perhaps His most comprehensive one. It gives us His abiding attitude of mind to His Father. It reveals that His soul and spirit were always open to the Father, al-ways fully responsive to the Father's will. At first sight they indicate merely a mood of resignation and accept-ance, such as He showed especially in Gethsemane and on Calvary: "Not My will but Thine be done." But the words "Yes, Father" have a wider and deeper connota-tion. They cover all the emotions and reactions which were His as He looked on His Father's face. They ex-pressed not merely acceptance and submission; they con-vey approval, admiration, joy, praise, and most of all a loving agreement with all His Father is and does and asks. "It cannot be questioned," says Yves Congar, O.P., "that the prayer of loving, joyous adherence to the will of the Father was coextensive with the whole earthly life of Jesus" (Jesus Christ, 'p. 93). Perhaps in these words "Yes, Father" we too can find the heart and essence of our prayer and in some remote way may learn the prayer of our Lord. After all we are sons of the Son; we have within us His spirit who inspires us to say "Abba Father" --we may then without presumption make bold to say "Our Father" or "Yes, Father." These phrases indicate a prayer which is contempla-tion. They give the attitude of a soul which is facing God, looking at Him, listening to Him. "All prayer," says Y. Congar, "is communion in the will and mystery of God. This essential prayer consists in being receptive and wholly offered to God, so that He might be God not only in Himself---but also in His creatures" (Jesus Christ, p. 98). This prayer opens out the soul to catch the influ-ence of God. It looks to God expectantly to see, to learn, to receive, to respond, to admire, to accept, to praise, to approve, to thank. It mirrors in some way the riches of God. It will try to express itself sometimes in our Lord's words: "All My things are Thine and Thine are Mine" (Jn 17:10); sometimes in the words of the Psalmist: "What have I in heaven but Thee and there is nothing upon earth that I desire besides Thee" (Ps 72:26). St. Francis expressed this attitude to God in the words "Deus mi et omnia"--"My God and my all." Thomas "~ Kempis has voiced it in his great hymn of love: "A loud cry in the ears of God is that ardent affection of soul which says: My God, my love, Thou are all mine and I am all Thine; enlarge me in Thy love" (Imitation III:5). This is a rich prayer in which the constituents of all other kinds of prayers are found. It can register adoration, praise, thanks, petition, reverence, submission, offering, accept-ancemall the different moods of the soul when it feels its proximity to God. The phrase "Yes, Father" gives an at-mosphere, an attitude which "is one of total prayer, in which seeing and self-directing to what is seen, receiving ÷ ÷ ÷ Heart oy Prayer VOLUME 29, 1970 ÷ ÷ ÷ Hugh Kelly REVIEW FOR RELIGIOUS and self-giving, contemplation and going out from self, are all present, indistinguishably at the very core" (von Balthasar, Prayer, p. 65). This is substantially the re-sponse to the call of God. It is the response of the boy Samuel: "Here I am, for you called me" (1 Sam $:5). God made the first advance to man and spoke to him in His word: a word of love, an invitation to hear what God had planned and designed for His creatures~"Prayer," says von Balthasar again, "is communication in which God's word has the initiative and we at first are simple listeners. Consequently what we have to do is, first, listen to God's word and then through that word learn how to answer" (Prayer, p. 12). When this prayer of contemplation, of presence, reaches a certain degree of intensity, as with the mystics, it will be beyond the reach of analysis or explanation. The soul will remain passive, absorbed in God, knowing only how sweet it is to be so close to Him. But that state of intensity will not be frequent. Normally those who pray in this way are able to give some account of their meeting with God, to distinguish certain forms and fea-tures of prayer, and to realize how rich it is. We have access to the Father only through the Son. We are the sons of God because we share the sonship of Christ. Our prayer then must have the qualities of the prayer of Christ--we can speak in His words and make His prayer ours. The Father will recognize the prayers of His adopted sons as the blind Isaac recognized the voice of his younger son. There are certain notes and tones very frequent in the prayer of Christ which we must make our own. The Mass mentions these prayers explicitly: "He gave you thanks and prayers." And the Gospel testifies abundantly to them. They should be the chief features in our prayer. We should praise God just because He is God and most worthy of our praise. Our praise is the expression of the desire we have that He may be God in Himself and in His creatures. It is the theme of the first part of the Lord's prayer; it is the most frequent prayer of the Psalms. It is the highest, the most disinterested form of prayer. It is the opening note of the Magnificat, the prayer of our Lady spoken when the mystery of the Incarnation was at its newest. If prayer at its best is a loving attachment to God's will, then the prayer of praise must be the fullest attachment to God's will because it is God's will primarily that He should be God. The prayer of thanks may often be a variant of the prayer of praise. "We give Thee thanks for Thy great glory" the Church proclaims in the Gloria. We thank God for being Himself. Even if we owed nothing to Him, He would be most worthy of thanks just for being Him- self, the all powerful, the all perfect. But while fie is ill-finitely great He is infinitely good to us and therefore we must never cease to thank Him. That was the abiding mood of our Lord's soul: "Father, I thank Thee that Thou hast heard me. I know that Thou hearest me al-ways" (Jn 12:41). Our prayer then as sons of God must be as far as we can the the prayer of the only begotten Son, whose Sonship we share. It must express the fullest at-tachment to the will of the Father. It must be compact of adoration, submission, acceptance, all of these as expres-sions of love. We are justified in thinking that our Lady's prayer was of this kind, but in the highest degree. Her prayer was in a unique way a prayer of presence. It was fed from a double source. There was her interior union with the Holy Spirit who had come upon her and had done mighty things for her. But her interior contemplation of God and His design in the Incarnation was immensely deepened by her contact with her Son, the Word made flesh tlu'ough her. In a unique way she was in contact with the Word of God. She was more in contact with it than St. John and could give a greater testimony than his "What we have seen with our eyes, which we have looked upon and touched with our hands, concerning the word of life--the life was made manifest and we saw it and testify to it and proclaim to you the eternal life which was with the Father and was made manifest to us" (1 Jn 1:1-2). In the visible presence of her Son she was always gazing on the Word, always listening to it. We are told explicitly of her study of Him, how she kept all His words and deeds in her heart and turned them over in con-templation. This was most truly a prayer of presence. She had but to open her eyes and ears and her mind would be flooded with light. How deeply would His words and deeds speak to one so disposed to hear, to a handmaid so responsive to the Father. When she turned over in her mind what she saw with her senses, what floods of light, what insight and consolation came to her. Who could tell of her growth in the knowledge of God in the long silent years at Nazareth? What more appro-priate prayer could she make than "Yes, Father" in which she gave a wholehearted approval to God's designs? On the eve of His passion Our Lord could give a sad repri-mand to the Apostles--"So long a time have I been with you and you have not known Me." We feel that He could not have given such a reprimand to His Mother though her insight and knowledge were gradual and ever grow-ing. Her prayer must have been an openness to God, a love of His will, a resolve to accept it and do it that could be found only in one so deeply concerned with the eternal designs of God. + 4- + Heart o] Prayer VOLUME 29, 1970 519 Perhaps in such phrases as "Our Father" or "Yes, Father" we are at the heart 9f prayer and can find in them that which was the core of all the methods. Perhaps if we bypass the preludes, the techniques, the preliminaries, and enter 'at once into the presence of God and greet Him in such words, we shall experience that our prayer will become what it should be: natural and spontaneous, a genuine communication with God. Perhaps we are too eager to do the talking, to tell God "various things He knows already." We try to take the lead in the interviews --we expect God to be the patient listener. But surely this is a reversal of roles: "What do we do, when at prayer, but speak to a God who long ago revealed himself to man in a word so powerful and all-embracing that it can never be solely of the past but continues to resound through the ages?" (yon Balthasar, Prayer, p. 12). In the words, "Yes, Father" or "Our Father" we take up the true atti-tude of prayer. We stand before God, we listen to Him, we wait to know His will and His good pleasure; and these short forms of prayer will reveal our response to His word, our docility and submission, our gratitude and praise, and first and last our love. 4. 4. Hugh Kelly REVIEW FOR RELIGIOUS 5~0 ROBERT J. OCHS, S.J. Imagination, Wit, and Fantasy in Prayer Robert: How do you mean? voices? Joan: I hear voices telling me what to do. They come from God. Robert: They come from your imagination. Joan: Of course. That is how the messages of God come to us. riG. B. Shaw, St. Joan. This article is in the nature of a plea, even a kind of court plea, for a fcesh look at what used to be called dis-cursive prayer. Inasmuch as it is a court plea, it is a plea of "not guilty." This fresh look might exonerate dis-cursive prayer of two charges commonly leveled against it: of being dry meditation and of being the lowest rung on the prayer ladder, a step quickly taken on the way to the higher prayer of quiet. As we shall see, these two charges are not unconnected. If discursive prayer runs quickly dry, it is no wonder people look for something higher and it deserves its bottom rung. "Exonerating discursive prayer of guilt" is a metaphor. But exonerating those who practise it from their guilt complex is not. They do feel vaguely guilty before God and themselves when they are unsuccessful at it; and when successful they still feela kind of-inferiority com-plex about its lowly status, a feeling that by now they should have advanced beyond it to the prayer of quiet. They feel the only way of progress is up, and so they re-peat their occasional efforts at the prayer of quiet, with middling success. There would be scant harm in this if the prestige of the prayer of quiet did not relegate them to the role of spiritual slum dwellers, blocking their imaginations from exploring the possibilities which lie hidden under the forbidding category of "discursive prayer." This plea has two parts. One is to broaden the scope of discursive prayer to include fantasy, affective reactions (annoyance, complaining, rebellion as well as fervor; 4- 4- 4- Robert J. Ochs, S.J., is a faculty member of Bellar-mine School of Theology; North Aurora, Illinois 60542. VOLUME 29, 1970 521 ÷ ÷ ÷ R. 7. Ochs, SJ. REVIEW FOR RELIGIOUS desolation as well as consolation), and, not least, wit, an imaginative use of our heads. The other part is histori-cal, a look at the original narrowing of scope of dis-cursive prayer in the 16th and 17th centuries, which soon brought religious writers [ace to face with the widespread "problem of dryness" and issued in the recommendation of the prayer of simplicity as a solution. Not that it was a bad solution. The prayer of quiet is an excellent method for those who can use it. Leonard Boase's book The Prayer of Faith, recommending it again so persuasively-some years ago, came as a real release for many. But I would venture a guess that for every person who was liberated by it, two others eventually felt them-selves hampered, and dissipated their efforts to explore further in a discursive way. And Father Boase's sugges-tion that the night of sense (which includes a night of the intellect), an intense but brief period for great souls like John of the Cross, lasts a lifetime for the common lot, sounded like a sentence to an unlivable life in the twi-light. Boase conceived the work of the mind and imagina-tion as a linear, undialectical, and conflictless a.bsorption of the truths of revelation, that reaches its saturation point rather quickly. It is pretty much limited to medi-tation "in the sense of methodical, analytic study of sacred truth" (p. 47). Not surprisingly, such a simple absorption process can hardly be expected to last a life-time, and before long "the sponge is full" (~i6). Further activity of the mind can only lead to boredom, and so one had best turn to a quiet contemplative view of the whole. Reading Boase one gets the impression that the evolution of prayer is all rather tranquil and uneventful. No doubt our poor prayer seems to prove him right. And yet, one cannot help suspecting that beneath the placid surface of our not very exciting prayer a passion-ate world is seething. The itinerary Boase sketches (ad-mittedly, I am caricaturing this excellent book a bit) takes us along the periphery of this turbulent interior world instead of through it. One has only to recall the eventful cri~es which mark the milestones in any psychoanalysis to sense that something is missing. Ronald Laing has sug-gested that for all our interiority we moderns are living in another Dark Age, before the Age of Exploration of the interior world. The model for "appropriating the faith" might well be exploration and confrontation rather than simple absorption. The eminent historian of modern spirituality, Louis Cognet, has recently tried to get at the origins of this atrophy of discursive prayer. In some homey and yet polemical pages (Les probl~mes de la spiritualitd; Ch. 5; also La prikre du chrdtien, Ch. 8--both Paris: Cerf, 1967), he has attacked what he feels to be a centuries old misunderstanding. The anti-meditation bias arose out of a series of historical accidents in the 16th century and has narrowed the scope of prayer ever since. As he tells it, theology in the late Middle Ages had taken on a highly rationalistic form, becoming a domain of specialists, cut off from interior sources. Spirituality was divorced from it, and therefore divorced from any searching theological activity. Methodical prayer, using simple meditation man-uals, was introduced to provide the uncultured with something more accessible. Thus "meditation" came to be associated with this new idea of untheological prac-tical prayer. Its practice spread so that even the educated depended on these manuals for prayer. By the time so-called mental prayer had become general practice, the impression was also well established that it built on a narrow intellectual base~ The theologically educated lived split lives. However imaginatively they might use their wits otherwise, "mental" prayer engaged their minds very little. Frustration was not long in coming. Cognet is struck by the simultaneous emergence all over Europe of a new problem for the religious writers of this period~ the prob-lem of dryness and disgust. Theorists had to find a way of explaining and coping with the distaste which seemed to afflict educated people who embarked on mental prayer for any length of time. The generally accepted so-lution was to suppose that discursive prayer was just an elementary stage. Dryness was taken as a sign that this stage had served its purpose and should be left behind for more simple forms. Discourse in words and images was to give way to a contemplative look. This scheme became generally adopted during the 17th century. We find it in St. Teresa and John of the Cross whose authority has made it accepted in treatises on prayer down to our own day. It was a good solution for the problem so conceived. It served to highlight the special nature of the prayer of quiet, for which many had a real capacity. But others who could not follow this way out, whose prayer re-mained obstinately discursive for all their efforts to fol-low the "normal" trajectory toward the prayer of sim-plicity, felt condemned to the meagre means available at the elementary level of the spiritual life. Cognet claims that this inferiority complex has hampered growth in prayer ever since. A realignment is therefore called for, Cognet insists. We must especially remind ourselves that the "traditional view" is relatively modern, and ruled by a particular view of prayer conceived to answer concrete problems of the VOLUME 29, Z970 4. ÷ 4. R. I. Ochs, sd. REVIEW FOR RELIGIOUS late Middle Ages and early Modern period. It was not always so. As far as we are in a position to reconstitute the prayer, of St. Augustine, for example, we must con-clude that he remained'discursive all his life, for all the contemplative aspects of his'prayer. This discursive form did not keep him from the heights of prayer. Nor did it keep Cardinal Berulle on an elementary level. Above all, we should emphasize that these psychological forms of one's prayer.are secondary, that it is one's relation to God in prayer which is fundamental. We should encourage a freer, more pragmatic attitude toward these forms, and arrange them less into stages. The psychological mani-festations of one's relationship to God are more a matter of temperament and style, and even of periods of one's life, which follow a rhythm back and forth from dis-cursive to "contemplative, rather than a set progression from one to the other. Even St. Teresa wrote abundant narratives about her prayer; and Jeanne de Chantal, after a period when she could not start the Our Father without falling into ecstasy, used discursive forms in the same way as the rest of us. Obviously, more is at stake in correcting this mis-understanding than freeing discursively oriented people from their inferiority complexes. (It is a bit hard to imagine vast numbers of people consciously suffering from the classical division into stages, in our contempo-rary scramble for any form of prayer which makes sense.) What is at stake is breaking open the category of dis-cursive prayer, giving scope for people to explore it with more confidence of finding something. At stake is healing the rift between theology and prayer in our own religious sensibility, learning to pray with our minds as well as our hearts (and theologize with our affectivity as well as our heads). There is no mindless prayer of the heart. Human affectivity is saturated with meaning. Closing the gap between spirituality and theology means breaking down prejudices built into the Christian prayer consciousness over generations, prejudices that thinking in prayer can only be idle curiosity, speculation about bloodless truths, asking impertinent questions pi-ous minds were never meant to ask. But there is the book of Job to make it clear that our minds were meant to ask. Surely a great curiosity about divine things is not foreign to prayer. Man was meant to argue with God. The Lord even demands that His people ask an explanation from him. The prophets had questions to put to the Lord who called them. And Mary answered the angel with the question: "How shall these things be?" Besides the prejudice against asking questions in prayer, there is another against using the imagination. Imagination and fantasy could well be what is required to bring heart and mind back together in prayer. Both theology and spirituality, as they are now, suffer from not being sufficiently tooted in the imagination. Discursive prayer does employ imagination and fantasy, but in a feeble, and, one might say, witless way. What is needed is a bolder use of fantasy.in prayer, a parallel to the bold-ness recommended above in asking questions of God. The Esalen Institute, for example, has uncovered re-markable abilities to fantasize in outwardly bland people. Its use of fantasy can teach us something. In guided fan-tasies, for instance, any blocks that occur are looked on as highly revelatory. A person embarking on a fantasy trip through his own body may suddenly find his body impenetrable, or, once inside, find he has no access to his heart. The important element to note here, for method, is that the person follows his fantasy, that there are things the person can and cannot do spontaneously in fantasy, because of their meaningful affective charge. This is much more concrete than our usual attempts to imagine our-selves present in a gospel scene where we try to elicit "appropriate" feelings and, when they are not forth-coming, dismiss our inability unreflectively as just an-other bad meditation. Closer to what masters like St. Ignatius must have had in mind is one case I am familiar with, where a man who had been unable to pray for years began a retreat by imagining himself at Bethlehem but found he could not enter the cave. Feelings of un-worthiness, and of simply not being welcome, blocked his fantasy at that point. He and his director interpreted this, not as an inability to "make the contemplation," but as a sign that he was praying; and he continued to imag-ine himself barred at the entrance to the cave in his repe-titions of the contemplation. After two days of this, dur-ing which the resentments and hopes of his whole past life welled up within him, he reported that he was in-vited to go in. The fantasy, with the block and its resolu-tion, was so much the man himself that it became the carrier for a real encounter and meant the turning point of his spiritual life. These short examples of how the use of mind and imag-ination might be broadened are, of course, not cited merely as .gimmicks, but hopefully as indications of a wider dimension and as reminders of how sluggishly we have used them in the past. Limitations of space preclude elaborating them more. Numerous qualifications would also be in order---discernment to avoid equating the in-terior world with God and our feelings with his Holy Spirit. But God does speak to us in our thoughts and. imaginations, or He cannot reach us at all. + ÷ ÷ VOLUME 29, As a conclusion let me cite the words Robert Bolt gives to Thomas More in A Man/or All Seasons: "God made the angels to show him splendor--as he made animals [or innocence and plants for their simplicity. But Man he made to serve him wittily, in the tangle o[ his mind." The way through a tangle is discursive and dialectical. + + + R. 1. O~h,, S.]. REVIEW FOR RELIGIOUS JOSEPH T. FORGUE, F.S.C. Religious Life and the Educational ApostOlate Apparent to many engaged in the task of reformulation of the structures of the religious life is the inadequacy of mere personalism to remedy mechanical institutionalism. What seems to be necessary is an approach at once task oriented while incorporating the wide range of personal concerns. The following--an interpretation of the docu-ment The Brother of the Christian Schools in the World Today: A Declaration-- is offered as a model of just such an approach. What are the brothers? It might be said that they are men who, with lucid faith and burning zeal, serve the poor through Christian education, by establishing them-selves as a disciplined community. To be sure, there are many persons with lucid faith and burning zeal; many who serve the poor; many committed to Christian educa-tion; and there are many disciplined communities. The Brothers of the Christian Schools, I suggest, are a unique dynamic convergence of faith and zeal expressed through Christian education on behalf of the poor, facilitated and sustained through the mechanism and mystery of dis-ciplined community life. Christian Education in Service of the Poor In the first place there is the logical and historical pri- ÷ ority that leads to understanding the brothers' coming ÷ together as task oriented. To be sure, the quality of their + corporate lives must go beyond the task; but the task-- Christian education in the service of the poor--is the ini-tial and sustaining motivation for the community. To b~ concerned with an educational task is to partici- ¯ pate in the cumulative process of building the "new age of mankind." It is to foster the development of the noosphere, that network of human cohesion based on the twin dynamism of knowledge and love. To educate is to 527 Joseph T. Forgue, F.S.C., is a faculty member of Chris-tian Brothers Col-lege; Memphis, Tennessee ~8104. VOLUME 29, 1970 ¯ J, T, REVIEW FOR RELIGIOUS provoke and to evoke an ever increasing growth in criti-cal self-consciousness, to elicit insightful understanding of the structural realities of the world. Education that is in the service of the poor is educa-tion which recognizes that the thrust of history pulsates primarily among the poor. Education that is Christian is education which recognizes that all structures are on be-half of persons, aiding them toward personal and com-munal growth in responsible freedom. Christian educa-tion in service of the poor responds to those who suffer from the imperfections in society and understands that to realistically participate in its task, there must be real and co-ordinated contact with all strata of society for the sake of societal change. The educational task of the brothers, then, ought to be both comprehensive: urban, rural, suburban; and far-reaching: formal and informal. Urban education seeks to minister to the persons who suffer most immediately the brunt of the radical trans-formation in the human self-image caused by the tech-nologization of society. The historic thrust of the broth-ers adds the further dimension: a preference for the. poor of the inner city. Rural education seeks to foster the em-pathy and radicalization necessary for those not touched directly by urban awareness--and this to develop a sense of responsibility for the solutions to the problems of the city. The educational task in the suburbs--similar to the rural task---seeks to promote a sense of unity with, and responsibility for, the city. The result aimed at: the shat-tering of isolationist attitudes reinforced by provincial governmental boundaries. In order to reach all the people, the comprehensive ed-ucational task must be far-reaclfing. The brothers are called to operate through the academic framework of the school (formal education) and to include as an integral dimension of their work various educational endeavors that are outside the regular academic structure (informal education). Disciplined Community Just as historically John de La Salle was confronted by the educational task that was needed and in meeting that need discovered the need for a task force, so the contem-porary need of Christian education in service of the poor requires the existence of a disciplined community. The interpersonal dimensions of men risking their lives to live together in celibate community are not to be slighted, but such dimensions are not the reason for the brothers' coming together as an institute larger than one community. If such were the reason, the need for cor-porate structure apart from or beyond the "local group" would be unnecessary. Hence in describing the Brothers of the Christian Schools such considerations are omitted. They are presupposed as necessary for any human com-munity; they do not specify the uniqu.eness of the or-ganized religious life. The Brothers of the Christian Schools are disciplined-- that is, they have structured aspects of their living to-gether to hold up to themselves the continual demands oI the educational task. Traditionally such discipline has been called poverty, chastity, and obedience. Under the rubric of poverty, the brothers deny them-selves the personal use of individual salaries based on the market value o~ their work, pooling their regular moneys to manifest that they have staked their lives upon each other. Chastity refers to their decision.to live a non-family life style, symbolizing (and making really available) openness to personal mobility to insure meeting the fluc-tuating needs of the corporate task. Subjecting the indi-vidual direction of their careers to the approval of the corporation, the brothers under the rubric of obedience have decided that their individual efforts on behalf of mankind shall be united to, and co-ordinated with, the corporate task. To the traditional disciplines are added two others: one corporate: liturgy--the other personal: meditation. In liturgy the community agrees to meet in communal wor-ship. That is, it agrees to attempt to understand its re-sponse to the world in terms of meeting the demands of the Mysterious Unconditioned. The community under-stands its mission as the mission of the Church: mediating through the dynamic presence of the Spirit, the Father as revealed in Ghrist. Besides the communal necessity to come to grips with the presence of mystery, there is the demand for each to do so in his unique "being addressed" by God. Hence the need for meditation. The disciplined community is a community: which necessitates the decision to enter into regular, serious, personal dialogue on the part of whomever the demands of the corporate task have called to be comrades. There is the concern that comes of risking one's life upon the persons who share the taskmthe concern which enables the brothers to sustain their lives of poverty, chastity, and obedience. Further, the community is composed of brothers who wholeheartedly participate in the common work required when men live together, who foster the formal and in,or-real study and thought necessary for developing corporate self-understanding of their life in Christ, and who, fi-nally, simply let their hair down together in joyful cele-bration of their comradeship. VOLUME ~9 1970 ]. T. Forgue REVIEW FOR RELIGIOUS 550 Faith and Zeal The members of a disciplined community who are en-gaged in the corporate task of Christian education on be-half of the poor manifest the spirit of faith and zeal. The faith of such brothers is the free response they give to the experience of being addressed at the very core of their selfhood by the Absolutely Unconditioned--me-diated in our traditions by Christ. Further, such faith is global since it understands the free response to be neces-sarily comprehensive, relating to all men everywhere--a catholic faith. The faith of these brothers is futuric since they understand that their free and global response is to the demand that they live their lives on behalf of the fu-ture of men--to build the Body of Christ. The free, global, futuric faith has yet another dimen-sion: it is grateful. Such faith rests upon the gracious cumulative presence of God in history; it is a faith me-diated in time by the Church. Finally, the brothers rec-ognize their faithful response to be ambiguous, always under scrutiny, ever in need of perfection through the systematic prophetic questioning of its authenticity--a faith on the brink of unbelief. Just as the brothers' spirit of faith has five marks, so may the power of their zeal be sustained and characterized in a fivefold manner. The zeal of the brothers is manifested by their remain-ing articulate about the multiple dimensions of their professional field--education--and the specific academic discipline of their speciality. Since effective work demands coherence and specifica-tion the zeal of the brothers is characterized by planning. They must decide to operate on the corporate and indi-vidual level in response to the researched needs of the world as reflected in the specific areas they find them-selves. Such operation must be systematically efficient and highly co-ordinated. The brothers must be guided by the spirit of Romans 5:1,5, living the reality of zeal in terms of patience and persistence. They must suffer the presence of obstacles to their goals, take heart in the struggles they meet, and develop a sense of humor that will keep them from b-solutizing any aspect of their task. The brothers, giving every calorie of energy to their task, will live in the hope which is born of worthwhile effort. Finally, the zeal which sustains a group of Christian Brothers must develop a sensitivity to the real needs of the poor in their midst: that they might burn with a zeal that is salvific for men. Unknown to them will be de-structive fanaticism or self-aggrandizing complacency. Conclusion Such is a suggested model for understanding the broth-ers and their being-together. Unless religious operate out of some such corporate understanding; unless they ac-tually do act with an impact that is at once local, regional, national, and international; then there seems to be little justification for the life style they have chosen. + + ÷ vOLUME 29, 1970 CHARLES A. SCHLECK, C.S.C. Community Life: Problematic and Some Reflections Charles Schleck, C.S.C., lives at 2300 Adeline Drive; Bur-lingame, California 94010. REVIEW FOR RELIGIOUS The problem of community life in religious institutes today is beset by many different factors both those of an environmental and ideological nature. There are first of all the conflicting currents of pressure with which man is faced in our contemporary societyA There is, for example, the problem of mobility, the fact that men can and do move around much more quickly than before, from one job to another, from one profession to another, from one place of residence to another. There is the consequent "need for change" which this very fact of mobility can easily cause. And very often connected with this, and fol-lowing from it, there is the experience of solitude or loneliness, plus the consequent uneasiness which this causes, not to say anxiety and anguish. There is the pro-found need for love and acceptance, and men are willing to do almost anything in order to get this. At the same time we find the presence of fear, the fear of being ab-sorbed by the impersonalism of our society, the fear of being rejected by others, fears which account for the rather bizarre and defensive behavior of so many, and fears which also account for the profound superficiality and veneerness of the relationships which persons do have--even those relationships which are entered into as an act of protest against other interrelationships. So often our relationships today are often marked by many words, and the doing of many things together, but by very little real personal communication or communion-- of the kind which leaves us free and which leaves others free as well. Thus, many persons in our society today live in real 1See K. Jaspers, Man in the Modern Age, Doubleday, 1957; Marcel, Man against Mass Society, Gateway, Chicago, 1962. solitude, and this throughout their entire lives. This is due at least in part to the sociological uprootedness in which they are almost forced to live. Solitude is never more painful than in many of our larger cities where many complain that they can never be alone, and yet, in reality, are almost always alone, that is, without any real communication or communion of a spiritually and truly satisfying nature. There are others in our society who are psychically incapable of being alone, or of recollecting themselves, or of becoming aware of their true sitnation in the world. Life outside a crowd is for them untolerable, so untolerable that they feel a kind of a pressure or com-pulsion to do everything that everyone else is doing, especially those persons or those groups with whom they identify socially. Thus their frequentation of the same bars, or theaters, or dubs or discotheques and so forth. It is not that they really desire these things necessarily, but they simply must do them because of their need to be "with people" and their fear of being alone. Yet for all this frequentation and for all these encounters, there is little or no real profound and personally satisfying com-munication or communion, whether there be the com-munication or communion of man with man, or that of man with God3 Another reason for the problematic in community life today is the advent and current cult of the many insights into man given to us in and through the existential and personalist philosophies of our time. These teach us that there are three involvements that characterize the exist-ence of modern man who is bodily-spiritual. There is first of all the involvement of man in the world. Even man's knowledge of God comes from the world in which he is rooted by reason of his bodiliness. He cannot even be thought of in his total reality unless the world is also perceived or thought of together with him. In fact, even his redemption or salvation is connected with the world, because man is redeemed as a being-in-the-world, or a being involved in the world. In fact, it is through man that the whole of creation shares in the redemption and salvation. For sanctity or holiness which is the fulfillment of man involves not merely the offer of Christ but the response of man as well. Again there is man's involvement in community. He is quite aware that he is dialogical, that he is not simply a being-in-the-world, but a being-in-the-world-with-others, that he is a listener as well as a speaker. He does not stand alone in society; he stands always in relation to others in society. While he possesses his own personal and indi-vidual natnre, and this in a unique way, still he cannot =See Ignace Lepp, The Ways o] Friendship, Macmillan, N.Y., 1966, pp. l,gff. ÷ ÷ ommunity " Li~e VOLUME 29. 1970 ~. A~ Schteck REVIEW FOR RELIGIOUS develop his nature or his person alone; he can do this only in and through the human community, that is, through other human persons. He sees his environment and his becoming and development, as intimately linked up with presence, the presences and influences of other persons, or with the interactivity of many interpersonal relationships. If man has selfhood, he is given this so that he may encounter other human persons who by their presences and interactivity will contribute to his whole-ness and personal fulfillment. No man is an island; and if his personal talents and capabilities are to unfold, if he is to become himself, completely this person which at first he is only potentially, if he is to become uniquely and personally creative, then the unique powers and gifts he has must be awakened .and stimulated to growth through the presence and interaction of others. And thirdly, there is man's involvement in history. There is not one moment of his life when man can be said to possess his own existence fully. What he is now, he became as a result of his past, and it is what he is now --including this past--that leads him on toward the fu-ture, a future to which he is even now already reaching out. Thus, every human life bears the stamp of outside forces, even though it is also internally being shaped by God and by the individual himself. Man's being and person are being shaped not bnly by the apparently autonomous forces of God and himself but also by the coexistential forces of his living moment, those of the hu-man community in which the forces of history are accu-mulated. While man's decisions are free, they' are not made in any kind of vacuum. They have their roots in the soil of human society and its history. And this means both the past and the future as well as the present, since the past and the future enter into our here and now de-cisions to a great extent, greater than many of us imagine. Man lives historically or in history, and he is involved very much in the ebb and flow of history. In short we find many currents impacting on man and his situation in the world today, currents that almost force themselves on us in spite of ourselves. There is the emphasis on personalism, the search for personal fulfill-ment or happiness, the need for independent and respon-sible action, the insistence on the primacy of the person over the society--at least when this is considered in its form of institution or organization--which is considered as being at the service of the person. There is the em-phasis on fellowship, on the sacramentality of our brother, on brotherhood in the sense of togetherness, collabora-tion, teamwork, complementarity, mutual enrichment, or completion, through interpersonal relationships and ac-tivity. There is the preoccupation of modern man with the "world" and the need for religious who are trying to be fully human and Christian to enter as completely as possible into all that is human and can be consecrated to God. The world is our world and we hold a serious responsibility in reference to what it is going to become, and we hold this in communion and cooperation with each other. Therefore, we must be involved in the world and in the human community--in order to become per-sons ourselves and in order to help shape the destiny of man in history, in order to help others become persons themselves.3 Still another source of the problematic regarding com-munity life in religion is the manifold way in which the expression "community" is understood by different per-sons today. As we find in so many other areas of human relationships, our problem often becomes a linguistic problem--we use the same word and yet we do not mean the same thing. The theologian or canonist will mean one thing by the word "community" whereas the sociologist or the psychologist might mean something quite distinct; and possibly the cultural anthropologist might mean something different from all these. And then again, dif-ferent theologians or different canonists, or different so-ciologists or different p?ychologists or different cultural anthropologists might mean different things by the same word. What the theologian refers to when he uses the word "community" within the sphere of his science is a group or corporate entity that we know and regard in and by and through the light of faith, or a community or group that is established and built on a faith vision of one kind or another. What the canonist will mean by the word "community" is a group of persons that lives together following certain norms or laws established by the com-petent authority empowered to establish those rules and regulations. Yet a psychologist or a sociologist would be speaking of something entirely other, of a group of per-sons or an association of persons viewed according to the norms and principles of the behavioral science which they represent. For a good number of psychologists, the word "commu-nity" would refer to a group of persons whose quality and depth of interpersonal relationships would establish them in some kind of communion of unity, personal unity or unity and communion of persons. Thus, they would stress the sacredness of the person, his need to be ful-filled within an expansive and free community. They would stress that persons are ends in themselves, im-portant for who they are as well as and even more so 8See Otto Semmelroth, S.J., The Church and Christian Belie], Deus Books, Paulist Press, N.Y., 1966, pp. 81-3. + + + Community Life VOLUME 29, 1970 ÷ ÷ RENEW FOR RELIGIOUS ~536 than for what they do. They would stress that a diversity of works and personal talents is a good thing in a group, precisely because this variety evokes the actualization of the full range of the human potential which exists within the group and because it also creates the possibility for adaptive changes within the group enriching its total view and being and action. They would also stress the fact that the insights of the person-members serve the community, that personhood is a process, a reality that is not achieved simply in virtue of existing together, but rather by personal exchanges, the kind that imply ac-ceptance of change within the persons "and also a realistic knowledge and acknowledgment of human fallibility. They would emphasize that self-revelation and accept-ance of others, far from working to the destruction of the unity of the group, enhance both the person and the group or community as well. In fact it is these very things that provide the basis for continuing growth in under-standing and love on the part of the various members of the group. The sociologist would be concerned with community within the framework of group formation and operation. He might tend to emphasize the professional and the adult relationships of the members and tend to look at the group in terms of its ability to carry out goals and ob-jectives with some kind of e~ciency. Or he would tend to emphasize or look at a community as a social group phenomenon which identified or did not identify with this or that value system. For example, among the many distinctions which sociologists have made to clarify the social reality of "community" was the introduction of the notions of "gemeinschaft" and "gesellschaft." The first term refers to a community in the sense of a communal collectivity based on diffuse emotional attachments exist-ing between the members. The second term refers to a communal collectivity that rests primarily on the con-scious choice of specific objectives on the part of the membership. This division might approximate what we often call a division of community into a community as home, and a community as service organization. The sociologist is often far more interested in the second kind of "community" than in the first, that is, in the associational community or "gesellschaft" than in the emotional community or "gemeinschaft." Affective rela-tionships are and will indeed remain important to the sociologist, but he does not see them as constituting the totality of human existence, that if they did, they would soon lead a community to becoming dysfunctional or non-functioning, reduced to a kind of love-in experience or amateur group therapy unit rather than an adult associa-tional group having specific objectives. He would see that in some circumstances the affective relationslfips and the constant search for these on the part of a group would simply tend to desu'oy effective performance on the part of the group and to render their associational objectives impossible or difficult to achieve. He would stress that there should be organic solidarity in the membership of the group, and this such that there would be more than mere juxtaposition, but rather an interdependent divi-sion of labor, the key to which would be not that diversity in which each part goes its own way, but that kind of diversity in which each part is deeply concerned with meaningful exchange and for the good of each part, but for this good in reference to the good of the whole. The sociologist is very much concerned with preserving the sovereign demands of the common good together with the dignity of the person. To employ a rather practical example: A sociologist would see that in the case of liturgical experimentation by different groups, this should be concerned with the functional or service con-tributions which this group is making to the larger whole, and not with its own personal wishes or the indi-vidual affective relationships which exist ~znong the cele-brating group. He could easily accept the principle of a pluralistic liturgy based on the notion of vocation or profession, in which each societal role and its contribu-tion to the life of the totality would permit diversity and " yet stress organic solidarity, for example, a Mass for pro-fessionals, for factory workers, and so forth. But he would also tend to consider that it is a fruitless task on the part of liturgists in their attempt to achieve togetherness in the liturgy to try to define their problem in terms of supernatural charity becoming translated into human emotion. A person need not feel affection for another in order to have charity toward this other person, nor need charity always express itself in a social relationship which is defined as affective. Christian love may impel a man to lend a helping hand to another, but this is quite an-other phenomenon than that of holding hands for the sake of holding hands. Though the temptation to unite these two forms or expressions is very great by reason of an appealing and yet rather false idealism, liturgical forms must respect the fact that this equation is fre-quently impossible. The good Samaritan did not form an I-Thou relationship with the man who fell in with thieves, at least if we accept this according to the terms of some psychologists. He bandaged his wounds, put him on his pack-animal, took him to an inn and gave the inn-keeper money to cover the expenses, and went on his way.4 'See R. Potvin, "The Liturgical Community: Sociological Ap-praisal," in Experiments in Community, Liturgical Conference, ÷ 4- Community Li]e VOLUI~IE 2% 1970 4. To further complicate the linguistic problem or the problem of and in communication, the word "apostolic" has also undergone an evolution in meaning. In the New Testament it involved two elements: (1) a kind of juridi-cal element, that is, a commissioning by Christ for some form of leadership in the Church; and (2) a kind of charismatic element, that is, a vision or experience of the risen Lord. The word "apostle" and its corresponding adjective were more or less limited or concentrated on a certain well-defined group of persons in the first genera-tion of Christian history. Gradually, however, the word took on other meanings. It referred to what could be traced back to the Apostles, for example, their writings, their doctrines, their traditions, and so forth. It was later on extended to refer to the Roman See, the Roman Pon-tiff, and finally to the Roman Catholic Church described as the "apostolic Church." Later on in the Middle Ages the word "apostolic" was used to describe a life or life style that was conformable with that instituted by the Apostles of the primitive Church. Thus the monks were Wash. D.C., 1968, pp. 90-3. "Many people use the word community to imply a group welded together by affective bonds, a love-in whereby emotional attachments are generated and maintained. Christian community and the cultic symbols which surround the eucharistic feast should not be reduced to a notion of community with affective overtones . It is unfortunate that the word com-munity and family should be abused as much as they are. The problem is not simply one of definition since the meaning of the words can and does differ in various contexts. The confusion re-sides in the arbitrary conjunction of the elements of one meaning with those of another, and in not realising that they are often mutually exclusive. The end result is frequently little else than stagnant unrealism which precludes the understanding of the social and spiritual realities which are being discussed. Thus the totality of the community of God's people is not a community in the strict sense of the word. Its unity is not the unity of affective homogeneity. It is not emotional attachment nor that of primary, deep, total relationships between people. It is not the unity which arises from the sharing of common territory--all contemporary definitions of community. These exist within the community of the faithful, but they are not that community, nor can their characteristics be at-tributed to it as such. In fact we are in the secular city of God and we have moved from a tribal unity with its kin-like bonds to the unity of the technopolis. As Harvey Cox suggests, there is another alternative to Buber's dichotomy between an I-It relationship and the I-Thou encounter. It is the I-You relationship which is at the base of the secular city. The unity which is characteristic of the contemporary world is a functional unity of diversity whereby people are of service to each other, and one which can be devoid of affecfive connotations, which at times must be devoid of such personal overtones if the common welfare and the 'interests of our fellow men' are to be achieved. Sociologists would say that such unity is based primarily on associational and not communal rela-tionships. In other words, it is not necessary that the baker know personally and like the plumber for the two to be of service to each other. It is even conceivable that if they did their mutnal service might be less efficient." thought to be living an apostolic life by reason of their practice of the common life and preaching. And they were said to be living in conformity with the first community in Jerusalem. While it is true that these elements--com-mon life and the ministry of preaching--were found in diverse ways in different groups, so long as these two ele-ments were in some way present, the group was said to be living the apostolic life. In the sixteenth century the word was again slightly modified. It began to refer to those persons or groups of persons who were sent by the Church to preach the gospel and to live or practice the virtues which the fulfillment of mission entailed. It was not so much a question of their imitating the life of the Apostles, but rather of participat-ing or sharing in their mission. Even semi-cloistered nuns spoke of themselves as having the "apostolic" spirit, cause they participated in the spirit of the apostolic mis-sion, namely, the redemption of mankind. Finally, the word "apostolic" received another altera-tion in recent times. With the advent of Catholic Action, the laity was said to have an "apostolic vocation." It would seem to be this use of the word "apostolic" that brought into being its highly "quantitative" aspect. Some persons were said to be more apostolic than others. Some works were said to be more apostolic than others. And finally some groups and' even religious institutes were said to be more or less apostolic than others depending upon the degree to which they engaged in external works. Under Plus XII an attempt was made to correct some of the inadequate implications of such a use of the word. He spoke of completely enclosed communities as leading a life that was essentially and wholly "apostolic." Thus the word "apostolic" would seem to admit of several essential elements, one ontological--a life that is con-nected with the inner life of the Church, with the life of agape or charity; and the other phenomenological--the various concrete ways or expressions in which the life of agape or charity can be expressed and mediated both in being and operation by persons, or groups, or even re-ligious communities. While we should be able to distin-guish one or other element in the word "apostolic," it would seem to be the wiser thing not to dissociate them from one anothbr, or dichotomize them in our practical attitudes. This could easily give rise to a triumphalism of one kind or another, contemplative or active, and both of these could simply establish more snob clubs in a Church where we already have enough. This linguistic problem or problem in communica-tion is not limited to the area of community. We find it existing in many other areas today. In regard to the area of family planning, for example, during the years in 4- 4- 4. Community lilt VO~UM~ ~, ;~o C. d. $chleck REVIEW FOR RELIGIOUS ~40 which the papal commission met, it was quite obvious that there were problems, and serious ones, involving the use of language and words and expressions. Words used were the same, but the ~neanings and emphases, the cate-gories and selective placement of values connected with these words, were extremely diverse.5 This linguistic problem is a real problem. And it would seem to me that because we do not spell out the exact and rather well-defined limited idea or meaning which we have in using the word "community" we come to the rather quick and open conflict concerning the idea of "community" which we experience today. An approach, for example, that would be primarily sociological would easily emphasize an aspect of community or group asso-ciation that is the object of the science of sociology, and it would tend to emphasize the tools and instruments which this behavioral science normally employs. The same would be true if a psychologist Were to approach the same problem. Yet the theological dimensions of community, and the theological presuppositions of com-munity life within a religiously motivated group of per-sons, or a group which faces community with the back-ground of a faith vision, for example, sin-redemption, the ambiguity of man in the world, the manifold dimen-sions of the evangelical counsels, and so forth, might be ignored, even perhaps purposely or intentionally; and this, not because of any hostility toward these dimensions on the part of the experts involved, but simply because these dimensions might not be the specific area of con-cern or competence of a psychologist or sociologist. Yet the practical impact of this presentation could bring about a rather different net result than would be proper or correct; it might bring about a primacy of an entirely different value system as far as "community life in a re-ligiously motivated and assembled group" than should really be the case. The fault would not lie with the sciences or the experts in question, if and when they operate within the limited and specific sphere of their competence, but in the imperialistic attempt on the part of any one of them to make itself or himself supreme where and when it or he is not supreme. The same thing would be true in the case of the Scripture scholar or theologian if they attempted to pronounce on some topic or point which was a point of these sciences and not neces-sarily that of revelation. Thus, there are many complexities within the total understanding of "community life in religion," many of which are perhaps approached much too facilely and ~ See Donald N. Barrett, "The Sociology of Religion: Science and Action" in Sociological Analysis, Winter, 1967, pp. 177-8. without much depth of insight as to the real subtleties of the problem. There are theological or revealed dimen-sions of the idea of "community" which would show that the call to community is not really something special in the sense of unique to religious, such that only they are called to express this reality. All Christians are called to express it, even though not all are called to express it within the framework of associations such as religious are called to be. Moreover, this Christian approach or re-vealed approach to community would show that the Christian ethic gives to already existing human relation-ships new dimensions and exigencies by transforming them through a new specifically Christian basis: the life of the Pneuma of Christ. Secondly, there are other dimensions besides the re-vealed one. There are the behavioral dimensions men-tioned above, sociological, psychological, cultural, and so forth. And finally, there are juridical dimensions in-volved in the notion of "community," that is, certain legal requirements or dimensions established by the agency which gives a group its status, public or civil or ecclesial. In the case of religious communities of public vows, we are told that they are by definition stable forms of life, or stable life styles providing their membership with an organized way of living the evangelical counsels. And thus it is quite reasonable to expect that there would be in their case juridical dimensions to establish and as-sure this stability. This note is referred to in the Per[ectae caritatis and in the sixth chapter of Lumen gentium as well as in Ecclesiae sanctae. By reason of the religious community's being a public and official organ of the Church-sacrament, the hierarchical element of the Church gives it something of the incarnational structure and composition which the Church itself was given by Christ. It is for this reason that the hierarchical element of the Church approves not merely the soul or the spirit dimen-sion of a religious community's life style, but also the fundamental delineations of its body expression or its bodiliness--this for reasons of distinction, and comple-mentarity, organic solidarity, and related identity. The reasonableness of this juridical dimension for publicly approved religious institutes or communities does not mean that the counsels or a life dedicated to Christian service cannot be lived outside such a framework, or within a community or association of persons having no official or public approbation. Such groups have always existed in the Church historically, either by choice of the persons themselves who did not want any such approba-tion for one or other reason; or by choice of the approv-ing agency or arm, estimating that such a group or groups 4. 4, 4- Community Lite VOLUME Zg, 1970 541 REVIEW FOR RELIGIOUS do not have that degree of stability which they feel war-rants public approbation, at least for the time being.B These are only some of the factors involved in the problem of community and in the problem of man in community, of man looked at in the totality of his personality and condition. It is a problem that will never see any completion or perfectly satisfactory solution. But it would seem to the present writer that many of the problems or at least some of them which religious com-munities are facing today in their desire for renewal could better be resolved by a more clear-cut understand-ing of just what the problem is, or better, just where the sources of problematic lie. Then there must be a re-assertion of certain ideas, especially those of a theological nature, which are involved in the establishment of a community that gathers its members together for religious motives or purposes, those revealed within the Scriptures. In the expression "religious community" the adjective "religious" is just as important as the adjective "rational" in the expression "rational animal." And while it is true that this adjective does not describe all the dimensions and complexities involved in those associations of persons which we call religious institutes or communities, it does point to that dimension which distinguishes these kinds of associations from other kinds not based primarily on religious motives; Consequently, in the remainder of o This does not mean that one may not question the advisability of certain decisions regarding disciplinary and other such matters, for example, the current questioning regarding the legally im-posed uniform pattern for all apostolic institutes. Seeking a greater flexibility in the new legislation for the application of the particu-lar charisms of each institute is one thing; operating as if this were already an accomplished fact, without asking the permission to ex-periment contrary to the Code where this is requested by the compe-tent authority, and thereby facing authority with a fair accompli is quite another. If modern man claims to be so mature, it would seem that the presence of courtesy should be more present today than before. At times one wonders whether this is true. ~ In one of his weekly addresses the pope referred to one of the problems of our times as the phenomenon of anthropocentric reli-gion: "Religion must be by its very nature theocentric, oriented toward God as its first beginning and its final end. And after that toward man, considered, sought after, loved in terms of his divine derivation and of the relationships and duties which spring from such a derivation . To give in religion preeminence of humani-tarian tendencies brings on the danger of transforming theology into sociology, and of forgetting the basic hierarchy of beings and values. I am the Lord your God, and Christ teaches: You shall love the Lord your God. This is the greatest and the first command-ment . It should not be forgotten that to let sociological interest prevail over the properly theological interest can generate another dangerous difficulty, that of adopting the Church's doctrine to hu-man criteria, thus putting off the intangible criteria of revelation and the official ecclesiastical magisterium" (Address of July 10, 1968, Documentary News Service, Oct. 28, 1968). this article I would like to consider some oI the following areas: the nature of community life in religion, its pur-poses, and its ability to be expressed in different ways. The Nature of Community Life in Religion The early Church looked upon its community life as the expression or actualization of the commandment of Jesus--"That they may be one as you Father in me and I in you, that they may be (one) in us." s The very nature of community life in religion demands not just a juxta-position or lining up of persons; nor does it refer merely to a group that has come together for professional serv-ices of teaching or health care or social work of one kind or another. Nor does it refer to a group of merely naturally compatible personalities, or to persons who are forced to live together by reason of some kind of juridical or legal system of incorporation. It implies, rather, a community that has for its model and image the mystery of the Most Blessed Trinity. There we find per-fect oneness and perfect relationship, and yet also, perfect distinction--all of which are essential to constitute their mystery and meaning. The theological notion of community life is aimed at far more than the establishment of a herd mentality, or a common status in reference to material goods, "or to a rule or to certain visible interpersonal relationships estab-lished on certain natural grounds, even though these are in no wise to be excluded. It implies far more than mere interest groups living together, such as teachers or nurses or social workers, even though any one or several of these aspects might be found in community living, at least to some extent. Community life in religion demands that the members of the community live with each other in religion as the Father lives in community of life with His Son and with the Holy Spirit. It asks that the mem-bets of the group show clearly that the charactoe or~sucally Christian commandment of fraternal ~hariotry agape which is the end of the New Law reflects" or corresponds with the characteristic dogma of our Cl~ristian faith, the mystery of the Most Blessed Trinity. For a religious com-munity is one that is constituted or created by agape, in agape, and for agape. And agape is God's love shared in or participated in by men, and becoming operative in reference to other men. Agape is intimacy with God and with other men as God would love them Himself. It sur-passes purely natural sympathies, and dominating or in-stinctive antipathies, making us see other men as sons of God, sharing the divine good with ns and called to share in the society of the elect with ourselves. Agape makes us "Jn 17:20-1. ÷ ÷ ÷ Community Lile VOLUME 2% 54~ ÷ + + C. A. $chleck REVIEW FOR RELIGIOUS regard the next person not as a stranger but as our brother, as part of ourselves, as one who is united to us by divine life and whose good we desire as we do our own, good. The Purposes o[ Community Life in Religion Coming to the purposes of community life in religion and viewing them within the framework of revelation, we find that there are a number of objectives which it tries to realize. Not all of these are equal, nor are they all found in exactly the same way .in different religious institutes. Briefly they would seem to be reducible to the. following: liberating or ascetical, charismatic, and apos-tolic. The Liberating or Ascetical Dimension The liberating dimension of community life in religion is quite evident even after only a short experience of living with others. We are quite aware that even in spite of ourselves, it does strip us of much disordered self-love which is at the root of all sin. It provides us and almost forces us to practice the various expressions of real agape, real faith, and real hope in its daily human expressions: Love is patient, love is kind, love is eager but never boast-ful or conceited; love takes no pleasure in other people's sins, but delights in the truth. It is always ready to ex-cuse, to trust, to hope, and to endure whatever comes.9 The common life, in all its demands, acts as a marvelous means for self-giving and opening oneself more and more to and onto others. For most religious it is in practice the most constant occasion they have for personality build-ing, for self-denial, and self- and social-integration that lies at their disposal within the religious life. And this is true not merely in its domestic aspects, that is, in sharing work in the house, or recreation, of life within the frame-work of the religious residence, and common prayer in its various forms, but also in its service aspect, that is, in the common enterprise of the group.10 Community life in religion asks for collaboration with others in an operational community, such as a school or hospital or possibly a more loosely structured apostolate, such as social work. It usually involves a community in which the members have to fit together for a common work. This often means doing some things that one does not always like doing. It also involves that one be pre-pared to face the likelihood that often there may not be the exact kinds of diversions, distractions, ~'elaxations, and so forth that one would especially like. There are ~ I Cor 14:4ff. 1°See J. Coventry, S.J., in Religious Formation, Blackfriars, 1963, "Modern Individualism and Comxnunity Life," p. 37. reasons for this, other values which the community is at-tempting to give witness to: for example, eschatological values, Christological values, ascetical values, ecclesial values, those which are in keeping with the community's total mission within the Church. This ascetical or liberating aspect of community life forms part of the community's witness to the death-resur-rection mystery of the Lord. It witnesses to the fact that persons of different backgrounds, training, intellectual and social capabilities, can still live in Unity and commu-nion, in fact are called to li#e in unity and communion, and this in Christ and through Him, not primarily be-cause of mutual compatibility, but because they are called by the same agape and molded by the same agape. Con-sequently, religious are not entirely free---eVen though they freely accept this limitation of their freedom with the frustrations that this is inevitably going to mean--to reshape or arbitrarily modify their situations, seeking out the most congenial possible local community or select circle of collaborators. Such an approach to community life in religion is like matching blood types and would be just about as evangelical and gospel-motivated. Now in saying this I do not wish to give the impression that some of the attempts being made to establish smaller living groups is opposed to the gospel. It can be a good thing, especially when the motives are very much in keep-ing with the gospel values, a better image of poverty, a better spirit of personal and communal prayer, in short, if the motives are primarily for the establishment of a better religious atmosphere, and this not merely as a kind of an unfounded dream, but as a realistic probabil-ity. Moreover, such a group could provide for a better. sense of belonging. But here we must question the forma-tion of small fraternities among religious which are based primarily and almost exclusively on other values, socio-logical and psychological. The writer would still wager an educated guess that ev

The study of the military veterans' experience in higher education has coincided with the history of the GI Bill® and the various iterations of the benefits of this program, beginning with the original version following WWII. With the latest version, the Post 9/11 GI Bill®, institutions of higher education have experienced the highest enrollment numbers of veterans since the conclusion of the Vietnam Conflict. Institutions have historically been reactive in support of new waves of veterans entering higher education. This study sought to gain the perspective of veterans, as to how the institutions have been serving veterans by creating a veteran friendly campus through the admission, enrollment, and veterans services processes. The study also sought to gather the veterans' perspective related to how well faculty and staff understand the military experience, and how well veterans have been integrated into the classroom environment and into higher education in general. In addition, the study sought to measure the perspective of veterans with disabilities and their specific experience in higher education. A survey of the veteran experience was conducted in 2-year and 4-year institutions in a western state. Results indicated that although improvements have been made in relation to veterans in this study, there are still areas that need addressing in order to improve the veteran experience in overall. The veteran, the institution, and the community in general can benefit immensely as veterans use their GI Bill® benefit to pursue higher education, and then put that education to work upon graduation. It is incumbent on institutions of higher education to ensure that a veteran friendly process is in place, in order to attract and retain veterans through graduation. ; MILITARY VETERAN EXPERIENCE 2 Acknowledgements I would like to thank my parents, Robert E. and Janice D. Czech, for their sound example, for instilling proper values, and for exemplifying good character. Without them and who they were, I would not be where I am or who I am today. I would also like to express appreciation to my family and friends for their unwavering support to me during the process of completing my graduate degree. Without their support I do not believe I would have endured my many struggles to meet this goal. My appreciation to Dr. Peggy Saunders for her guidance throughout this process, and to my many professors for their patience and understanding throughout each semester. Their wisdom and intuition allowed me to flourish as a non-traditional student, in an environment that seemed foreign. I would like to acknowledge the foundation of hard work, leadership, and service that I learned during my 22 years in the United States Anny. It was not always easy, but the lessons learned have helped me to endure this graduate degree process. Finally, thanks to my graduate committee chair Dr. Natalie Williams. She was my guide, advisor, and champion during this final project. Without her outstanding patience, understanding and depth of knowledge I would have never made it to my goal. MILITARY VETERAN EXPERIENCE 3 Table of Contents NATURE OF THE PROBLEM . 7 Literature Review . 9 Introduction . 9 Historical Foundations . 10 WWII Era GI Bill® (Original) . 10 Korean Era GI Bill® . 11 Vietnam Era GI Bill® . 12 Post-Vietnam Era Veterans Education Assistance Program (VEAP) . 12 Montgomery GI Bill® and Reserve Programs . 13 Post 9/11 GI Bill® (Current) . 13 GI Bill® Use (as of Fiscal Year 2013) . 14 Effects of the Post 9/11 GI Bill® on Higher Education . 15 Veterans with combat related disability issues . 19 Accommodating veterans with disabilities on campus . 20 Veterans' with disabilities . 25 Reintegration into Society . 28 Higher education: Weathering the perfect storm . 30 Summary . 32 PURPOSE . 34 METHOD . 36 Participants . 37 MILITARY VETERAN EXPERIENCE 4 Instruments . 38 Procedure . 3 8 Data Analysis . 41 RESULTS . 43 Demographic Data . 43 Overall Experience in Higher Education . 44 Website Navigation . 44 Admissions . 45 Enrollment Services . 46 Veterans Services Office . 47 Faculty Awareness, Classroom Environment, and Campus Life . 48 Service-connected Disability . 51 DISCUSSION . 53 Implications of Results . 55 Limitations . 61 Future Research . 62 Summary . 63 REFERENCES . 65 APPENDICES . 69 Appendix A: Veterans Survey . 70 Appendix B: IRB Approval . ; . 74 Appendix C: Survey Results Spreadsheet. . 76 MILITARY VETERAN EXPERIENCE 5 List of Tables Table I. Respondents by branch and years of service, and by branch and gender . 37 Table 2. Summary of Survey Responses by Section, with Totals by Section and Response Type . 52 MILITARY VETERAN EXPERIENCE 6 Abstract The study of the military veterans' experience in higher education has coincided with the history of the GI Bill® and the various iterations of the benefits of this program, beginning with the original version following WWII. With the latest version, the Post 9/11 GI Bill®, institutions of higher education have experienced the highest enrollment numbers of veterans since the conclusion of the Vietnam Conflict. Institutions have historically been reactive in support of new waves of veterans entering higher education. This study sought to gain the perspective of veterans, as to how the institutions have been serving veterans by creating a veteran friendly campus through the admission, enrollment, and veterans services processes. The study also sought to gather the veterans' perspective related to how well faculty and staff understand the military experience, and how well veterans have been integrated into the classroom environment and into higher education in general. In addition, the study sought to measure the perspective of veterans with disabilities and their specific experience in higher education. A survey of the veteran experience was conducted in 2-year and 4-year institutions in a western state. Results indicated that although improvements have been made in relation to veterans in this study, there are still areas that need addressing in order to improve the veteran experience in overall. The veteran, the institution, and the community in general can benefit immensely as veterans use their GI Bill® benefit to pursue higher education, and then put that education to work upon graduation. It is incumbent on institutions of higher education to ensure that a veteran friendly process is in place, in order to attract and retain veterans through graduation. MILITARY VETERAN EXPERIENCE NATURE OF THE PROBLEM With the passing of the Post 9/11 Veterans Educational Assistance Act (2008), also known as the Post 9/11 GI Bill®, colleges and universities are seeing higher enrollment by military veterans than they have since the conclusion of the Vietnam Conflict (Cook & Kim, 2009; Rumann & Hamrick, 2009), and the intricacies and implementation of this new GI Bill® has caused confusion and frustration for both the veterans and university staff. After WWII, the Servicemen's Readjustment Act of 1944 (or GI Bill®) granted unprecedented educational and economic benefits to veterans. Other GI Bill® programs and adjustments have been made over the years, but the Post 9/11 version was said to be the most generous since the WWII era GI Bill® (Radford, 2009). 7 With the most recent changes to the GI Bill®, veteran presence was expected to grow on campuses across the country and therefore schools have had to adjust to meet the new demand (Cook & Kim, 2009; Rumann & Hamrick, 2009). Many of the veterans, active military and active military reservists (92%) currently enrolled in university indicated that education should play a role in post-service transition (Zoli, Maury, & Fay, 2015). Many veterans currently enrolled in higher education were exposed to direct and indirect conflict and suffer from Post-Traumatic Stress Disorder (PTSD), Traumatic Brain Injury (TBI), and other physical and psychological challenges. Church (2009) said that "returning veterans will have a wide range of medical diagnoses and related health problems that will have a temporary or chronic impact on their living, working, learning, MILITARY VETERAN EXPERIENCE and relationship functions" (pg. 44). These issues make it difficult for veterans to adjust to a higher education setting, and cause tangible problems for their academic progress. 8 Although there are many positive qualities that veterans bring to an institution of higher education, many also bring with them these battle related issues. These issues make it difficult for veterans to adjust to this setting. The American Council on Education (ACE) found that veterans reported problems meeting academic expectations, while managing service connected injuries, including PTSD and TBI (Steele, Salcedo, and Coley, 2010). Not all veterans will openly disclose the visible and invisible injuries they have, so it is incumbent on colleges and universities to develop welcoming programs that meet these challenges (Church, 2009). This lack of self-disclosure could lead veterans to underutilize traditional campus disability services and therefore not receive the accommodations that may make their experience more manageable. Unfortunately, most post-secondary schools are ill prepared to meet the needs of these Veterans, creating lost opportunities for both the Veteran and the institution. Schools that are slow in meeting the challenges that the veterans present, find they are reacting rather than being proactive in meeting veteran needs. If institutions of higher education do not work to understand this veteran population, then it is likely to lead to an unsuccessful experience for the veteran and the institution (Brown & Gross, 2011). There are areas where higher education is generally meeting the needs of veterans, like including veteran issues in strategic planning, offering specific programs and services for veterans, recognizing prior military experience with college credit, assisting veterans with finding counseling services, providing financial accommodations, and providing counseling on veterans' educational benefits. But there are many areas that still show MILITARY VETERAN EXPERIENCE room for improvement including assisting veterans' transition to college, developing faculty and staff awareness of veteran specific issues, meeting the needs of veterans with military related disabilities, assisting re-enrolling veterans, and providing peer to peer experiences for veterans (Cook & Kim, 2009). Literature Review Introduction This literature review will first establish some historical background relating to the GI Bill®, including changes that have taken place since its establishment following WWII. It will highlight the benefits of each version, especially the original version and the most recent version known as the Post 9/11 GI Bill®, and demonstrate the problems caused by the large influx of new veterans in higher education. Next, it will highlight some of the issues veterans have in a higher education setting related to their combat related disabilities and experiences, and the lack of preparation and forethought by colleges and universities related to these new veterans. Historical IFoundation~1office1] 9 The relationship of higher education and the military dates back to the 1862 Morrill Act, which established military training programs at land-grant institutions (Rumann & Hamrick, 2009, 2010). Subsequently, just prior to WWI, Congress passed the 1916 National Defense Act (NDA) which provided colleges a leading role in training soldiers. The NDA also established the three components of the military: the active duty military component, the military reserve component, and the state National Guard component. In addition, it created the Reserve Officers' Training Corps (ROTC) that standardized what had been solely independent military training programs at colleges and MILITARY VETERAN EXPERIENCE 10 universities. These were the fotmdations of the relationship between the military and higher education. Even though the NDA was established prior to WWI, many veterans were unsatisfied with the benefits offered to them, which resulted in significant economic and social unrest. This dissatisfaction prompted the writing of Servicemen's Readjustment Act of 1944 (Rumann & Hamrick, 2009). WWII Era GI Bill(RJ (Original). With the large numbers of military veterans returning home after WWII the Servicemen's Readjustment Act of 1944 (i.e., GI Bill®) granted unprecedented educational and economic benefits to these veterans. After much strnggle, this act was passed by congress and signed into law by President Roosevelt on June 22, 1944 (Rumann & Hamrick, 2009). When signing the GI Bill®, President Roosevelt said "It gives emphatic notice to the men and women in our armed forces that the American people do not intend to let them down" (Department of Veterans Affairs, 2013, para. 24). This trnly generous WWII era GI Bill® provided many financial and educational benefits to veterans and their families. Additionally benefits included living stipends, Veterans were given loan guarantees for homes, farms and businesses (e.g., nearly 2.4 million loans from 1944 to 1952), as well as unemployment pay and employment assistance (Department of Veterans Affairs, 2013). By the time the original GI Bill® had ended in 1956, 7.8 million of the nearly 16 million WWII veterans had used education benefits to some extent. In the peak year of 1947, veterans made up 49% of all college admissions. One interesting fact is that although there was an unemployment benefit available, less than 20% of the funds set aside for this benefit was used by the veterans. The total cost of this original version of MILITARY VETERAN EXPERIENCE the GI Bill® was $14.5 Billion (Department of Veterans Affairs, 2013; Military.com, 2006). 11 Many names have been given to this generation of veterans that served in WWII, such as the Greatest Generation, the G .I. Generation, and the Civic Generation. Regardless of the label, the impact of this generation due in large part to the GI Bill® education benefits, is immeasurable and can be felt to the present. In her book, Mettler (2005) stated that ''.just as the G.I. Bill transformed the lives of veterans who used it, they in tum helped change America" (p. 11 ). This GI Bill® opened up educational opportunities to those other than the privileged in America. Higher education that had previously been reserved for mainly white, native-born, Protestant Americans prior to WWII, was now a possibility for those that were Jewish, Catholic, African American, immigrants, and the working class. This changed the landscape of America forever (Mettler, 2005). Korean Era GI Bill.® The Veterans Readjustment Assistance Act of 1952, or Korean Conflict GI Bill®, was instituted to carry on the tradition of taking care of those who served and fought for their country. It was approved by President Truman on July 16, 1952. It was available for use by veterans who served between June 27, 1950 and Febrnary 1, 1955. Although this GI Bill® still provided education benefits and living stipends, as well has loan guarantees, it left the employment assistance up to the individual states. By the time this program ended in 1955, some 43% of the over 5.5 million veterans of the Korean Conflict had used their education benefits to some extent. Total cost to the country was $4.5 Billion and over 1.5 million loans were guaranteed, meaning the MILITARY VETERAN EXPERIENCE government guaranteed a portion of the loan to the lien holder in case of default (Department of Veterans Affairs, 2013; Military.com, 2006). Vietnam Era GI Bill.® 12 The Veterans Readjustment Act of 1966, or Vietnam Era GI Bill®, was signed by President Johnson on March 3, 1966. It retroactively covered post Korean Conflict veterans who served after February 1, 1955 and continued for veterans who served until May 7, 1975. It again provided education benefits, for the first time including active duty military members, and again loan guarantees. Between 1966 and 1989, 6 million Vietnam veterans, 1.4 million Post-Korean veterans, and 7 51,000 active duty military used this education benefit to some extent. More than $42 Billion was spent on this version of the GI Bill®, and 4.5 million loans were guaranteed (Military.com, 2006). Post-Vietnam Era Veterans Education Assistance Program (VEAP). VEAP was a transitional program that bridged the gap between the Vietnam Era GI Bill®, and the Montgomery GI Bill®. Veterans, who entered after December 31, 1976 were eligible for education benefits under this version, but unlike the previous versions this one required a contribution by the military member and they had to choose to participate upon enlistment. The participant contributed through payroll deductions up to $2700 and the government then matched two dollars for every dollar contributed for a maximum of $5400. If one chose not to participate, then they had no money for education available at the end of their service. In addition to this money for education, the loan guarantees continued (Military.com, 2006). MILITARY VETERAN EXPERIENCE 13 Montgomery GI Bill® and Reserve Programs. The Montgomery GI Bill®, named for its sponsor Representative G.V. (Sonny) Montgomery, was established in 1984. Representative Montgomery was the chairman of the House Veterans' Affairs Committee and worked to support veterans. For the first time a version of the GI Bill® also included education benefits for those serving in the reserve components, although at a reduced benefit to their active duty counterparts. A reserve member had to enlist for 6 years, and after serving 6 months they could begin using their education benefit. It again required the active military member to contribute toward their future education, with matching funds by the military. An active duty veteran was eligible if they served after 30 June, 1985 and had to enlist for a minimum of 2 years. This program continues to be used by veterans up to this day, and overlaps with the new Post 9/11 GI Bill® (Department of Veterans Affairs, 2013; Military.com, 2006). Post 9/11 GI Bill® (Current) The newest of the GI Bill® education and benefit programs is called the Post 9/11 Veterans Educational Assistance Program (Post 9/11 GI Bill®). It was signed into law in July of2008, and became effective August 1, 2009. The Post 9/11 GI Bill® is the most comprehensive bill since the original in 1944. It provides benefits to service members, both active and reserve, who served at least 90 aggregate days of active military service after September 10, 2001. This means that an active duty member and a reserve component member serving the same amount of active duty time will receive the same benefit. The benefit can be used while still in the active military or reserve component and after discharge (Post 9/11 GI Bill Overview, n.d., Department of Veterans Affairs, 2014). MILITARY VETERAN EXPERIENCE 14 The Veterans Administration (VA) pays up to 100% of the student's tuition and fees for their education, based on the amount of service after the date of eligibility. The tuition and fees provided under this version of the GI Bill® are sent directly to the educational institution. This GI Bill® also includes up to $1000 per year for textbooks, a living stipend while emolled in school, based on cost ofliving which averages $1368 per month nationally, a one-time relocation payment of $500 for those relocating from a rural area to attend school, and for those still on active duty in the military the opportunity to transfer some or all of the benefit to their children (Post 9/11 GI Bill Overview, n.d.; Department of Veterans Affairs, 2014). The benefit is tiered depending on how much active duty service was rendered after September 10, 2001. For instance if the member served at least 36 months of active duty service, then they receive 100% of the benefits. For 30-36 months it is 90%, 24-30 months is 80%, 18-24 months is 70%, 12-18 months is 60%, 6-12 months is 50%, and 90 days to 6 months is 40% (Post 9/11 GI Bill Overview, n.d.). GI Bill® Use (as of Fiscal Year 2013). With the increased benefit of the Post 9/11 GI Bill® came a new wave of college bound military veterans and reserve members, and in some cases their family members to whom they have transferred benefits. The higher educational institutions around the country will need to prepare for this new wave, just as they had to prepare and react to the wave of veterans entering school following WWII. The Institute for Veterans and Military Families, at Syracuse University, conducted a multi-pronged study to gain a better understanding of social, economic, and wellness concerns of the newest generation of veterans. There are over 3.9 million MILITARY VETERAN EXPERIENCE 15 veterans identified as disabled by the Veterans Administration (VA). Of those, 43% were from the Gulf War era and beyond. Additionally, of the more than 8,500 respondents in that study 58% reported a service related disability. Of those in the survey that reported service-connected disability, 79% said that the disability created obstacles for them when they transitioned to civilian life. In fact, 12% indicated the disability hindered starting higher education, and 28% said the disability created obstacles in completing their higher education. These same veterans indicated that of the many motivations to join the military, 53% said that educational benefits were a reason they joined, followed by a desire to serve their country at 52%. In the research 92% of respondents indicated that education should play a role in post-service transition. The response to this particular question indicated how overwhelmingly important education is to the most recent service members and veterans, and showed intent to further their education. A study of GI Bill® usage by veterans was published providing data through fiscal year 2013. The study indicated that in the Fiscal Year (FY) of2009 the Veterans Benefits Administration (VBA) reported just 34,393 students using the Post 9/11 GI Bill®, but in FY 2013 the total was up to 754,229 students. If all of the current GI Bill® benefit programs are included, there were 1,091,044 students (FY 2013) using benefits. Payments from the Post 9/11 GI Bill® in FY 2013, to students and colleges, was over $10 billion, with the total from all GI Bill® programs being over $12 billion (Department of Veterans Affairs, 2014). Effects of the Post 9/11 GI Bill® on Higher Education. Military veterans are likely to enroll or reenroll in higher education following military service. It is incumbent upon these institutions to be prepared, in order to make MILITARY VETERAN EXPERIENCE 16 the veterans' transition easier (Rumann and Hamrick, 2009). This is especially the case with the advent of the generous benefits of the Post-9/11 GI Bill®. The researchers further pointed out that because of generational and societal perspectives, many current administrators and faculty have most likely not experienced military service. This has caused issues with how faculty and staff at institutions relate to veterans. Rumann and Hamrick (2009) suggested that building relationships with outside veteran organizations could bridge the gap that may exist. In addition, they suggested that campus administrations could provide opportunities for students, staff, and faculty to better understand aspects of military service, complimenting a broader focus on diversity on campuses. In their more recent study, Rumann and Hamrick (2010) focused on a small group of National Guard and reserve veterans who had returned from wartime deployments to re-enroll in school. The veterans experienced things such as lingering high stress levels related to their deployments, a maturity gap that had developed between them and traditional undergraduate students, personal relationship issues, and identity related issues. Cook and Kim (2009) took a broader look at easing the transition of service members on campus. Their study involved surveys returned by 723 institutions across the country. The study found that there was a varied approach to serving veterans, with no obvious pattern as to which programs and services were provided, or what entity on campus was responsible, and reported that nearly two thirds of colleges and universities that did offer veteran services have increased those services since September 11, 2001. MILITARY VETERAN EXPERIENCE 17 In the same study, researchers came to the conclusion that there were areas where higher education was generally meeting the needs of military students, and areas where institutions could improve. Some examples of areas where institutions met veteran needs were including veteran issues in strategic planning, offering specific programs and services for veterans, recognizing prior military experience with college credit, assisting veterans with finding counseling services, providing financial accommodations, and providing counseling on veterans' educational benefits (Cook & Kim, 2009). Areas that needed improvement included helping veterans transition to a college environment, providing professional development to faculty and staff on veteran transition issues, training of staff on meeting the needs veterans with brain injuries and other military related disabilities, streamlining of administrative procedures for veterans enrolling or re-enrolling, and providing opportunities for veterans to connect with peers on campus. With the expected influx of students using the Post-9/11 GI Bill®, institutions need to address these areas of weakness when it comes to veteran services and programs. In their report, Brown and Gross (2011) stated that successful management of military students brings benefits to all involved: the student; the academic institution; and the community. Part ofthis management includes understanding the characteristics of veteran and active military students. Radford (2009) detailed many characteristics of veterans and military undergraduates. The study states that: Slightly more than 3 percent of all undergraduates enrolled during the 2007-08 academic year were veterans, and slightly more than 1 percent were military service members. Among these military undergraduates, about 75 percent were MILITARY VETERAN EXPERIENCE veterans, 16 percent were military service members on active duty, and almost 9 percent were military service members in the reserves. (p. 6) 18 The researcher also detailed issues faced by military undergraduates who wished to attend college: Difficulty transitioning to life after military service; experiencing psychological and/or physical post-war trauma; readjusting to personal relationships; and adapting to a new lifestyle. Radford also highlights that veterans can face bureaucratic red tape from the Department of Veterans Affairs (VA) relating to their education benefits as well as from the college or university staff who were often not well versed in the details of those benefits. Many veterans face obstacles and challenges in using the Post-9/11 GI Bill® and transitioning to college (Steele, Salcedo, & Coley, 2010). Challenges noted included expectations different from their military experience, balancing academics and other responsibilities, relating to non-veteran students, managing service-connected injuries and disabilities. They also noted institutional efforts to adapt to the new GI Bill® benefits. Schools reported increased staff workloads of 50% to 200% related to the new influx of veteran students. The researchers (Steel, Salcedo, & Coley, 2010) noted some of the reasons behind this influx were, increases in total GI Bill® enrollment over previous years, lack oflmowledge in details of the new law, coordination with student accounts offices with respect to receipt of payments, the need to submit enrollment verification of each veteran student, and the need to assist veteran students in understanding their benefits. Institutions could more effectively serve veteran students according to the results ofa focus group study (Steel, Salcedo, & Coley, 2010). Institutions that encourage MILITARY VETERAN EXPERIENCE 19 veterans to self-identify early, ensure veteran program administrators are adequately trained, and that other staff and administration are trained on the new GI Bill®, tend to have more effective programs for veterans. The institutions should employ disability and mental health staff who understand veterans' issues, have consistent policies for college credit for military training, have veteran specific orientations and informational sessions, and encourage veteran student organizations on campus (Steel, Salcedo, & Coley, 2010). Veterans with Combat Related Disability Issues One challenge America faces as the more recent conflicts wind down, is that there will be more veterans with disabilities returning from military service, and these veterans will be seeking higher education. It will be important for staff and faculty of associated schools to be prepared to assist these veterans with disabilities in their transition (DiRarnio & Spires, 2009). The veterans that find it especially difficult to adjust to higher education are those with combat related disability issues, including hidden issues such as Post Traumatic Stress Disorder (PTSD) and Traumatic Brain Injury (TBI). Survivability from combat injury has increased and therefore an increase in veterans with disabilities on campus is inevitable. In the most recent conflicts, nearly 85% of those receiving combat injuries are surviving due to advances in protective body annor, use of coagulants, and advances in the military medical evacuation system (Madaus, Miller II, & Vance, 2009). The Veterans Administration (VA) reported that in 1986 there were 2,225,289 military veterans with service-connected disabilities. By 2013 the number of veterans with service-connected disabilities had climbed to 3,743,259, mainly due to exposure to the MILITARY VETERAN EXPERIENCE 20 most recent conflicts in Iraq and Afghanistan and the increased survivability from combat injury (Department of Veterans Affairs, 2014b). Researchers from a study of veterans with three major conditions (e.g., PTSD, TBI, and major depression) reported that 18.5% of those returning from the most recent conflicts had PTSD or depression, and 19.5% reported experiencing TBI during their deployment. Of the veterans responding to the study, 11.2% reported PTSD or depression but no TBI, 7.3% reported PTSD/depression and TBI, and 12.2% reported just TBI (Tanielian & Jaycox, 2008). More recent casualty statistics reported to congress indicate that, approximately 118,829 military members/veterans deployed between 2000 and 2014 were diagnosed with PTSD. During the same period 307,283 were diagnosed with some form ofTBI (Fischer, 2014). Colleges and universities across the country need to find ways to accommodate these new military veterans that may be coming to their institutions, but especially those with these sometimes unseen disabilities. The Disability Services (DS) offices on campus will need to take a leading role in this accommodation. Accommodating Veterans with Disabilities on Campus. In a study of the role of the DS staff in accommodating veterans with disabilities, 237 members of the Association on Higher Education and Disabilities completed a survey, responses indicated that only 33% were comfortable or knowledgeable about campus efforts to serve these wounded warriors. Additionally, only 17.3% felt they had above average ability to serve these veterans (Vance, Miller II, 2009). There is a need to develop veteran friendly programs that reduce red tape, and have a designated point person or office. Other recommendations were to have an ongoing campus dialogue MILITARY VETERAN EXPERIENCE 21 which includes members of the DS staff, work on collaboration with other campus professionals, and work to collaborate in educating faculty and staff on the unique needs of these veterans (Vance & Miller II, 2009). There have been many discussions on how to accommodate veterans with disabilities on college and university campuses. The American Council on Education (ACE), with support from the Kresge Foundation and the Association on Higher Education and Disability and America's Heroes at Work conducted a "Veterans Success Jam" in May of2010. The "Veteran Success Jam'', was a three-day online collaboration that brought together thousands of veterans and their families, active service members, campus leaders, nonprofit organizations, and govermnent agencies from around the country. Recommendations were generated for colleges and universities accommodating veterans with PTSD and TBI (American Council on Education, 2010). During discussions at the Veterans Success Jam it was determined that overall veterans bring a lot of good qualities with them to campus, such as a higher degree of maturity, experience and leadership qualities, familiarity with diversity, and a level of focus not seen in their peers. Unfortunately, these qualities have been earned at great personal expense, and may well affect their educational goals. Campuses that are prepared to handle these challenges will rnake the transition of these veterans much easier, and the schools will benefit from being seen as veteran friendly (American Council on Education, 2010). Part of preparing to properly serve and accommodate these veterans is to understand what PTSD and TBI are, and what effect they may have on the academic MILITARY VETERAN EXPERIENCE 22 progress of these students. It is imperative that faculty and staff be educated and aware of these possible challenges (American Council on Education, 2010). Traumatic Brain Injury (TBI) in veterans usually involves a blow or concussion to the head which may include a penetrating head injury, which disrupts the function of the brain itself. These are most often associated with contact with an improvised explosive device (IED). Generally TBI can result in long and short-term issues, but most people get better over time. For those with mild cases of TB I, about 80% of the cases from the most recent conflicts, the recovery time can be as little as 3-6 months (American Council on Education, 2010). Post-traumatic stress disorder (PTSD) is a psychological injury that develops in response to exposure to an extreme traumatic event or events over time. PTSD trauma may include threatened death of oneself or others, serious injury, and even just the constant threat of personal injury. This creates a feeling of fear and helplessness that actually changes the brains chemical and hormonal balance. For some victims the symptoms will disappear when they are no longer exposed, yet for others they persist over a long period of time. Flashbacks or reliving events can happen in PTSD cases, which bring the stresses back to the forefront. These victims can sometimes avoid these feelings by avoiding events or situations that may trigger them. Usually PTSD symptoms manifest themselves within a few months, but they can take years to appear (American Council on Education, 2010). Staff and faculty may find it helpful to know what cognitive difficulties may be manifested in a veteran with PTSD or TBI. Each person manifests symptoms differently, so it hard to generalize. These symptoms can be things such as: difficulty in MILITARY VETERAN EXPERIENCE 23 concentration and attention; challenges processing infonnation; learning and memory deficits; sluggish abstract reasoning; and slowed executive functioning including problem solving, planning, insight, and sequencing. These veterans may also experience stressors outside the classroom involving home life, work, sleep disturbances, trouble managing time, and panic attacks (American Council on Education, 2010). When considering how to accommodate veterans with these types of disabilities it is best to understand that PTSD and TBI .symptoms are expressed in very unique ways. Standard procedures for accommodating a student with disabilities may not work with these veterans. In addition, in extreme cases, PTSD and TBI may also lead to depression and suicidal thoughts. These symptoms can be aggravated by academic pressure, health concerns, relationship issues, sleep problems, and substance abuse issues. Some factors that may have a positive effect on these veterans are social support by other veterans, professional medical treatment, good health and eating habits, and participation in recreational activities (American Coimcil on Education, 2010). Institutional faculty and staff should also be aware that not all veterans with PTSD or TBI will require disability accommodations to be successful in education, while others may. If they do require and qualify for special accommodations they will normally fall under either the Americans with Disabilities Act of 1990, or Section 504 of the Vocational and Rehabilitation Act of 1973. So adjustments may be made for these veterans, as they are with others with disabilities, as long as the accommodations do not change the overall academic program in question (American Council on Education, 2010). MILITARY VETERAN EXPERIENCE 24 Another factor to consider is that these veterans are less likely than their peers on campus to access special accommodations for which they may qualify. There are many reasons this may occur such as pride, lack of understanding campus resources on their part, or the feeling that faculty and staff do not understand PTSD or TBI. It is necessary to realize that most staff and faculty have not experienced anything close to what these veterans have been exposed to in combat (Rumann & Hamrick, 2009). Faculty and staff must be informed in other ways because of the lack of exposure to military experiences and lifestyle. Increased awareness by faculty and staff can also meet the needs of broader commitment to diversity on campus (American Council on Education, 2010; Rtunann & Hamrick, 2009). Faculty and staff should know that the manifestation of symptoms, and even the diagnosis of these conditions, may not occur until well after they leave the military. Therefore, they may come to the campus undiagnosed. Becoming aware of the outward signs of PTSD and TBI could present opportunities to counsel veterans on possible accommodations, for those that have not already made arrangements with the DS office on campus. Of course, veterans must be willing participants and never be coerced (American Council on Education, 2010). Faculty and staff would also find it useful to become aware of other veteran resources on campus and in the community that may be helpful in the veterans' transition to the college or university setting. These could be resources such as the Veteran Student Services office, Veterans Upward Bound (VUB), the local Student Veterans of America chapter, or various community veteran resources like the Veteran Service Organizations (American Legion, Veterans of Foreign Wars (VFW), and Disabled American Veterans MILITARY VETERAN EXPERIENCE 25 (DAV)), the Veterans Administration (VA) hospital, and others. Partnering with outside organizations would help university staff in handling veteran specific issues (American Council on Education, 2010; Rumann & Hamrick, 2009). In general faculty and staff should understand that most veterans are new to their disabilities as well and may be unaware of their rights as disabled students to receive accommodations for an identified disability. The process of getting and accepting help can take time for these veterans. Sometimes their military background can hinder them, mainly due to the stigma of weakness that can be placed upon someone in the military with disabilities or shortcomings. Faculty and staff should also be aware that there are many other disabilities that veterans may bring to campus in addition to PTSD/TBI such as loss oflimb(s), severe burns, deafness, vision issues, and general learning disabilities (American Council on Education, 2010). Veterans with Disabilities. In a study published in 2012, focus groups were held involving 31 veterans who had self-reported PTSD symptoms. Transcripts of the sessions were analyzed to establish dominant themes in the responses of these veterans. Findings indicated that veterans with PTSD. needed services in a variety of different areas, and they also had some specific recommendations for easing their transition (Ellison, et al., 2012). The veterans in the study found it important for the schools to provide services for educational planning, including helping them to prepare for the rigors of higher education. The reality is that many of these veterans went into the military because they felt they were not ready for college. The veterans felt they needed help with counseling on the educational goals, and in choosing an appropriate major (Ellison, et al., 2012). MILITARY VETERAN EXPERIENCE 26 Another concern for these recent veterans is being able to reintegrate into society after their military service. Many of them left from their parents' homes right after high school without learning to live civilian life on their own. The veterans indicated the sudden change in social, psychological, and environmental norms from the military to civilian life created concerns. These concerns included homelessness, lack of family support, medical and/or addiction needs, physical disability needs, financial difficulties, and the how to balance their education and living needs (Ellison, et al., 2012). One theme that manifested itself across the veterans was the need for guidance and counseling regarding their GI Bill® and VA benefits. The veterans indicated that when calling veterans services they had difficulty reaching an actual person who could answer questions for them. When they did reach an individual, this person lacked proper knowledge of benefits, or could not properly cotmsel them on the pitfalls of choosing one educational benefit over the other. The staff at these offices need to be knowledgeable and infonnative (Ellison, et al., 2012). These veterans were concerned over the impact that their PTSD would have on their educational attainment. They indicated high anxiety dnring classes which could be triggered by things such as loud and sudden noises, hypervigilance while traveling to school, or anything that might remind them of their combat experience. Some indicated that they coped with these difficulties by using medication, positioning themselves at the back of the class, trying to choose classes with fewer students, or even evening or online classes. The veterans also expressed concern with perceived difficulties in memory and concentration in class, and the need for special accommodations (Ellison, et al., 2012). MILITARY VETERAN EXPERIENCE 27 The veterans provided some possible ways that institutions could mitigate some of the difficulties that they face. They indicated the need for on campus outreach services from VA facilities where the veterans normally gather. The younger veterans also expressed a need for more outreach by veterans their own age and not just by groups of what they perceived to be veterans old enough to be their fathers (Ellison, et al., 2012). Peer support was another area where they felt services could be utilized to their benefit. The veterans felt that being able to interact with veterans who have had similar experiences, would help them to navigate the difficulties of the environment. There is an unseen trnst bond that fellow veterans feel from each other, especially if they know they have each served in similar combat situations. The veterans thought that a program of veterans providing counseling to veterans would be ideal and that one-on-one service settings would be best (Ellison, et al., 2012). These veterans also suggested that there should be some coordination between services received with their VA education benefit and with the clinical services related to their PTSD treatment. Veterans were concerned with the logistics of managing their schooling and the case management involving their treatment. The veterans suggested that there be some coordination between the schools and the VA to have school representatives available at the VA facilities for question and answer sessions related to higher education, as well as maybe some workshops related to college preparation. The veterans also wondered if it were possible to have individual advocates that would walk them through the processes such as admissions, financial aid, and enrollment (Ellison, et al., 2012). MILITARY VETERAN EXPERIENCE 28 The veterans also suggested that there is a big change between the structured life of the military and the less structured civilian culture. Veterans felt in the military they had less autonomy and flexibility, and were concerned that their dependence on the military structure could hinder them in college persistence. Veterans felt that the process on campus needed to be streamlined and clear in order for them to better cope with the process. A one-stop-shop for veteran student services was suggested (Ellison, et al., 2012). Another concern was the perceived disconnect from the social networks the veterans relied upon prior to serving in the military. Having experienced many traumatic combat related experiences, and feeling a veteran no longer fit into groups or social settings that veterans may have been included in prior to their service. The veterans' social networks had become those that were fonned in the military and the transition back to civilian social networks was difficult. Veteran student groups on campus and national student veteran organizations could help ease these concerns (Ellison, et al., 2012). Reintegration into Society As veterans return from conflicts they have difficulties reintegrating into work environments, educational environments, social interactions and relationships, general physical functions, and sound emotional well-being. This is especially true for veterans that return with disabilities such as PTSD and TBI (Ostovary & Dapprich, 2011). As related specifically to (re)integration in education, veterans find both challenges and opportunities await them. The challenges come in many different forms and veterans need help navigating them upon entering the higher education environment. MILITARY VETERAN EXPERIENCE The opportunities depend on the approach to veterans established in each school (Ostovary & Dapprich, 2011). 29 One of the challenges faced in educational (re )integration is the loss of the direct benefits veterans were used to receiving in the military. Veterans are used to their day to day needs being taken care of for them with relative ease for the most part. Veterans' educational benefits can sometimes be delayed. The veterans are encouraged to apply for their GI Bill® benefits soon after discharge, yet the process of receiving these benefits is not immediate. This urgency in using the education benefit may cause the veteran to feel rushed into college enrollment and amplify things such as anger, irritability, and poor concentration in school. Classroom settings can also be a challenge and veterans may be affected by class size and noise, placement in the room, and attention and concentration issues. The veterans themselves report problems with the rigors of the curricuhun, social interaction with other students, and their perceived limits to services on campus (Ostovary & Dapprich, 2011). Educational satisfaction of veterans relates to how the respective institution of higher education works to become veteran friendly. Colleges and universities need adapt to the needs of new veterans as they transition. A veteran friendly campus is one that collaborates all services related to the (re)integration of veterans with disabilities. The services should include veteran centers on campus, veteran specific orientations, intramural programs for disabled students, and a campus-wide focus on veteran services. In addition, a student veteran organization should be established on campus. These organizations may improve interaction between veterans and traditional students, and between veterans and faculty and staff (Ostovary & Dapprich, 2011). MILITARY VETERAN EXPERIENCE 30 As has been the pattern of past generations, social and political change has occurred when veterans return from the fight, including those that return with disabilities. Following WWI the change came in the form of what was called the Commission on National Aid to Vocational Education and Disabled Veterans Act. Following WWII the change was known as the Serviceman's Readjustment Act. Then after Vietnam the program was called Veteran's Readjustment Assistance Act. Our newest veterans with disabilities are covered under the provisions of the Americans with Disabilities Act Amendment Act (AD AAA) of 2008 (Ostovary & Dapprich, 2011 ). Higher Education: Weathering the Perfect Storm. It has been said that the return of veterans from recent conflicts in Iraq and Afghanistan, along with the passage of the ADAAA, and the comprehensive benefits of the new Post 9/11 GI Bill® have created a so-called perfect storm that higher education has to overcome (Grossman, 2009). How higher education reacts will detennine how well they navigate the storm. Veterans with disabilities have historically been seen as assertive when it comes to their civil rights and educational benefits earned during their service. Many have been through traumas of the battlefield and will have been diagnosed with PTSB, TBI, and other issues (Grossman, 2009). Institutions of higher education will have to adapt to and learn to accommodate these veterans. Postsecondary institutions can become overwhelmed by this new influx of veterans with disabilities, or it could see this as an opportunity for positive changes. These new veterans could become the wakeup call that higher education needs, or a stumbling block. To weather the storm they will need to look at this challenge from a MILITARY VETERAN EXPERIENCE 31 new perspective and come up with new solutions that include a campus-wide response to accommodating veterans, and a Universal Design (UD) approach to their education (Burnett & Segoria, 2009; Grossman, 2009). The researcher (Grossman, 2009) lays out the challenges that come along with this perfect storm, and that higher education institutions will have to decide how they meet the challenges. First, they have to decide to prepare for this new population of veterans, of which they have had little if any experience dealing with. This will require training of faculty, staff, and DS staff on the characteristics and needs of these veterans. Although the AD AAA makes it clear that institutions are not required to fundamentally change their programs, but when it comes to veteran accommodations they may need to determine what really is fundamental. Veterans with PTSD and TBI require adjustments (accommodations) to the status quo, yet at the same time they do not want to be coddled (Grossman, 2009). The second challenge for colleges and universities is to develop veteran outreach activities that encourage them to enroll in college, take advantage of earned accommodations, and persist to graduation. They will need to address veterans with disabilities that hesitate to self-identify, that bristle at even being called or considered disabled, but that still need to be informed of campus benefits. Outreach activities should take place at locations where veterans may congregate (on and off campus), on social media cites, and at local military base education centers where possible. Veteran-specific student organizations, clubs, and fraternities may also be developed to inform veterans. For the most part these veterans are not used to the academic culture surrounding MILITARY VETERAN EXPERIENCE 32 disability accommodations and need help reviewing their documented disabilities or help obtaining proper documentation (Grossman, 2009). The next challenge noted is that veterans need someone on campus that can support them when the challenges and rigors of academic life arise. Ideally this would be someone with military experience generally similar to the individual veteran experience. Veterans with disabilities need to have someone they know can relate to their specific needs, and challenges, and be sympathetic to their cause (Grossman, 2009). Finally, colleges and universities need to be up to the challenge that this is an ongoing opportunity to help these current veterans and those that may come in the future. The higher education institutions should realize that America has made a commitment to these veterans and that part of that commitment is to their proper education. The commitment to this opportunity has to stay consistent, perpetual, and always focused on meeting the needs of these veterans with disabilities (Grossman, 2009). Summary There has been a long history established of federal assistance for veterans leaving military service, especially since WWII concluded. The GI Bill® has become a major part of those benefits. The original GI Bill® was a very generous benefit that provided an educational opportunity to millions of veterans following WWII, and literally changed society for generations. The newest version, the Post 9/11 GI Bill®, once again offers a tremendous benefit to veterans transitioning from the military and entering higher education environments around the country. This new GI Bill®, along with the large number of veterans leaving service following the wars in Iraq and Afghanistan, have facilitated the need for change MILITARY VETERAN EXPERIENCE 33 and adaption of student services at these institutions of higher education. Some of these colleges and universities have done better at adapting than others, but the need for all to make the change is required. Reintegration of these veterans into society, and more specifically into education, is critical for their well-being. These veterans almost always need help navigating the challenges faced in a higher education environment. Colleges and universities must change and adapt as society does in relation to veterans. Many of these new veterans coming to higher education have been exposed to combat and may have disabilities, including PTSD and TBI, which will need to be accommodated. Adjustments will need to be made by faculty and staff in order to address the educational needs of these veterans with disabilities. How these adjustments are made, and how effective they are in helping the veterans transition, will impact the experience of both the institutes of higher education the veterans they serve. MILITARY VETERAN EXPERIENCE 34 PURPOSE With the passing of the Post 9/11 GI Bill®, colleges and universities have seen the greatest influx of veterans in higher education since the end of the Vietnam conflict (Cook & Kim, 2009; Rumann & Hamrick, 2009). This new GI Bill® benefit is the most generous since the end of WWII (Radford, 2009) which has resulted in higher veteran enrollment, and has required colleges and universities to adjust policies and procedures to meet the needs of these veterans. In research by Zoli, Maury, and Fay (2015) of more than 8,500 military members and veterans, 92% said that education should play a role in post-service transition. Unfortunately most colleges and universities were inadequately prepared to meet the needs of this new influx of veterans and have been reactive in making the necessary adjustments to meet their needs (Brown & Gross, 2011). Many of these new veterans have returned with disabilities related to their wartime experiences, such as PTSD and TBI, which require additional considerations and accommodations. These veterans with disabilities have both temporary and chronic health issues that have affected their educational experience (Church, 2009). Faculty, staff, and related student services offices need to work together to meet the needs and special accommodations of these veterans with disabilities. The purpose of this study was to detennine veterans/veterans with disabilities perspectives on how well they have been integrated and accommodated at the community college and university level in a western state. The study sought to determine how veterans with disabilities perceive overall services for injured veterans on campus, accommodations and disability services for veterans, and supportive services that allow veterans to persist and graduate from a post-secondary school. MILITARY VETERAN EXPERIENCE 35 The primary research questions were: 1. To what extent do veterans feel that their respective college or university has developed a veteran friendly campus by streamlining the admission, enrollment, and veteran services processes? 2. To what extent do veterans feel faculty and staff have an adequate understanding of the experiences of military veterans and are faculty and staff aware of helpful ways of integrating or reintegrating them into the classroom and into higher education in general? 3. To what extent do veterans perceive that colleges or universities adequately understand and accommodate veterans' with disabilities, specifically those disabilities related to combat related issues such as PTSD and TBI? MILITARY VETERAN EXPERIENCE 36 METHOD To address the purpose of this study, a needs analysis through survey research was conducted using the perspectives of veterans at both a university and community college in a western state. Veteran attitudes and perspectives were gathered related to their experiences during the admissions and emollment processes at their institutes of higher / education. Additionally the participants considered disabled, due to PTSD or TBI, were further queried relating to their specific experiences on campus. The study was conducted using a survey consisting of 4-point Likert scale questionnaire (Appendix A), with follow-up open-ended questions. The Likert scale questions were used to measure the overall perception of veterans' experiences in higher education. The open-ended questions were used to identify common themes and opinions from these same veterans. Additional survey questions were provided for veterans who self-identified as having PTSD and/or TBL The study was of particular interest to the researcher due to past experience in the military, work experience serving veterans on campus, and experience as a student having used GI Bill® benefits for graduate studies. The researcher served in the U.S. Army for over 22 years retiring in 2005, was grandfathered into the Post 9/11 GI Bill® benefits after retirement, and used those benefits in pursuit of a Master of Education degree at a university in a western state. Additionally the researcher is a service-connected veteran with disabilities. The researcher worked with veterans at a university as a staff member in a Department of Education program called Veterans Upward Bound (Department of Education, 2014), and was a member of a university committee of concerned faculty and staff, dedicated to creating a veteran friendly environment. MILITARY VETERAN EXPERIENCE 37 Participants The study surveyed veterans attending a university and a community college in a western state, who were associated with the Veterans Upward Bound (VUB) program at each campus. The survey was distributed to 158 veterans who participated in VUB between 2013 and 2015. Total respondents to the survey were 33, a 23% response rate. As with the military in general, it was anticipated that the majority of the respondents would be male (see Table 1). Part of the survey allowed the veterans to identify whether they had a service­connected disability for PTSD and/or TBI. Those that identified themselves as disabled due to PTSD/TBI were further queried, to gather information related to their particular experiences regarding disability accommodations and services on campus. Table I. Respondents by branch and years of service, and by branch and gender. 0-5 years 6-10 years 11-19 years Retired 20+ Male Female Army 4 4 1 1 8 2 Navy 2 1 NIA 1 3 1 Air Force NIA 4 NIA 4 5 3 Marine Corp 5 2 NIA NIA 6 1 Nat. Guard NIA NIA NIA 1 NIA 1 Reserve 1 2 NIA NIA 3 Total 12 13 1 7 25 8 MILITARY VETERAN EXPERIENCE 38 Instruments This research was conducted using a survey of questions related to the veterans' experiences and satisfaction level with campus services, including questions specifically for those veterans who identified themselves as having a service-connected disability (Appendix A). The questionnaire measured levels of satisfaction or dissatisfaction with each topic. No neutral response was offered to the respondents. The researcher's rationale being that the veterans were either satisfied or not with each aspect of their experience on campus. The open-ended questions required a written response that allowed the respondents to express deeper feelings related to the topics. These were used to further identify common themes. Procedure The study identified veterans enrolled in VUB using program specific database software known as Blumen® (Compansol, 2012). The database is used to track the progress of veterans in VUB and was readily available to the researcher. Although the researcher had access to the veterans in the VUB program, Institutional Review Board (IRB) permissions were requested in accordance with institutional procedures. The IRB request included all survey instruments and informed consent forms required for the study. Once approval of the study was given (Appendix B), the researcher obtained a current number ofVUB participants served between 2013 and 2015, and began the survey process. MILITARY VETERAN EXPERIENCE 39 An email was sent to 158 veterans emolled in VUB between 2013 and 2015. The initial email introduced the study and asked each veteran to participate in the survey. The email made clear that their participation in the survey was consent for their data to be used in the study. The veterans were instructed that these surveys would include descriptive information such as background, age, and sex, but that no identifiable information would be published in the results. Of the initial 158 emails sent, 15 were rejected due to invalid emails, and two veterans specifically requested not to be contacted further and were removed from the participant list. The final pool was 141 veterans. One week after the initial email, a second email was sent to each veteran with a link to the survey and they were asked to complete it as quickly as possible. After a two week response period the researcher sent the link again, to offer those veterans who have not yet responded the opportunity to participate. Due to minimal response, the survey link was then sent out two additional times before it was determined that the maximum voluntary response was likely reached. There were a total of 33 completed surveys received, or a 23% response rate approximately. Of those received, eight women veterans completed the survey, or 24%. Unfortunately researchers have found that response rates to online surveys are significantly lower than paper surveys, despite various practices used to lift total responses. It was reported that online surveys had response rates 23 % lower than that of paper surveys (Nulty 2008). Nulty suggests the following procedures as a way to boost response rates from online surveys such as: MILITARY VETERAN EXPERIENCE 1. "Pushing" the survey using an easy access URL sent directly to the participants. 2. Frequent reminders to the participants, at least 3, however some researchers in the study were concerned with irritating the survey population. 3. Involving academics with a vested interest, to remind possible participants. 40 4. Somehow persuading participants that the data from their responses will be used usefully and taken seriously. 5. Providing rewards of some sort, prizes, points, extra credit, etc. But some cautioned that students should do it because it is worth their time, versus extrinsic motivators that may skew the sample. 6. Help students to understand how to give constructive criticism, which can help their open-ended responses. 7. Create surveys that seek constructive criticism, which encourages participation and avoids the pitfalls of simple numerical rating surveys. During the data collection process, some of these tactics were employed to increase response rates. As indicated earlier in this research, multiple emails with an easy to access URL were used, providing frequent reminders, participants were informed that their data would be used to improve the situation of current and future veteran students, and the survey was constrncted in a way that would allow the veterans to provide constrnctive criticism using both a Likert scale survey and follow-up open-ended comments. MILITARY VETERAN EXPERIENCE 41 Based on the researcher's work with veterans for over 10 years prior to this study, the response rate for the current research was not a surprising. Most veterans have been reluctant to participate in extracurricular activities and assignments given through VUB, due to their busy life and their focus on the requirements of their education which effect their grades. In addition, female veterans seem more likely to participate than male veterans. Female veterans made up only 16% of the initial pool of veterans to whom the survey was sent, but responded at a rate of 24%. Additionally, of those who responded 33% indicated they had been diagnosed with PTSD and/or TBI. Data Analysis The survey was administered and gathered over the course of a semester and the results were analyzed. Data were reviewed on a regular basis as the surveys were returned by the respondents. The researcher reviewed the responses for overall concepts, emerging patterns, and overarching categorization. The data were described and interpreted to answer questions posed by the research on the military veteran experience in higher education in a western state. An ecological psychology approach was talcen to analyze the participant's perspectives related to their environment (Boudah, 2011). Ecological psychology is the study of the relationship of humans and their environments, and how that enviromnent affects the inhabitants. In this case the higher education environment and military veterans. The researcher collected the data over time and then coded the data for analysis. During coding the researcher worked to identify patterns, developed categories, and MILITARY VETERAN EXPERIENCE looked for common themes and trends. As new responses crune in, patterns categories and themes were changed and adjusted as necessary. 42 The researcher then moved beyond the patterns, categories and themes to develop a theory based on a review of the causes, consequences, and relationships of the veteran perspective. The researcher brought a theoretical sensitivity to the subject based on past experience in the military and current work with veterans on college and university crunpuses. MILITARY VETERAN EXPERIENCE RESULTS 43 The survey questions were broken down into demographic data, and seven survey sections: (a) overall experience in higher education, (b) website navigation, (c) admissions, (d) enrollment services, (e) veterans services office, (f) faculty awareness/classroom enviromnent/campus life, and (g) service-connected disability. Likert scale answers were gathered, and the respondents were also given the opportunity to comment on each section as well. See the Likert scale results (Appendix C). Demographic Data Based on the survey answers in this section, the researcher received a good mixture of military veterans. Of the respondents, seven indicated they were retired military (typically a minimum of20 years served), one had served 11-19 years, 13 had served 6-10 years, and 12 had served in the military 0-5 years. As to the question of how long each veteran had been out of the military before starting college, nine veterans had been out just 0-6 months, only three 7-12 months, seven had been out 1-2 years, three had been out 3-5 years, and 11 had been out of the military over five years. Of the veterans who responded, 25 were male and eight were female. Combat zone experience was high among respondents, which reflects the fact that the military has been involved in one conflict or another for over a decade. Of the 33 respondents 25 had been deployed to a combat zone, including six of the eight female veterans. There was a fairly even mixture of veteran students attending two or four year postsecondary institutions as well. Of the respondents, 10 were attending a 2-year institution and 13 were attending a 4-year institution. The rest were either imminently MILITARY VETERAN EXPERIENCE 44 graduating, starting school the following semester, or were just not enrolled in school at the time of the survey. The military branch breakdown of the respondents were 10 that had served in the Army, four from the Navy, eight from the Air Force, seven from the Marines, and four who had served in a reserve component. Overall Experience in Higher Education When asked iftheir overall experience in higher education had been positive, nearly 73% either agreed or strongly agreed with the statement, and the remaining 27% disagreed or strongly disagreed. As to whether their school was working to accommodate veterans, 66% either agreed or strongly agreed and the remaining 33% disagreed or strongly disagreed. And finally as to whether veteran programs/benefits have improved since they have been at school, nearly 56% either agreed or strongly agreed, while 44% either disagreed or strongly disagreed. Open ended comments from this section included one from a veteran who said, "Seems to be more difficult once you've been identified as a veteran." Another veteran commented, "Some departments are set up in such a way that Veterans who use their G .I. Bill do not get the full benefits. ([e.g.] the Automotive Department) Some of the classes have 25 hours of seat time for 1 week with homework and is considered part time." Website Navigation The respondents overwhelmingly agreed that their respective college/university website was easy to find online, with 100% that either agreed or strongly agreed. Once they found the site 75% either agreed or strongly agreed that the site was easy to navigate, MILITARY VETERAN EXPERIENCE 45 while 25% reported a negative experience and either disagreed or strongly disagreed that the website was easy to locate. When it came to veteran-specific webpages, 60% either agreed or strongly agreed that it was easy to locate veteran-specific webpages and that they were either in one location or easily linked. Yet 40% disagreed or strongly disagreed, and found the webpages more difficult to locate. The respondents that either agreed or strongly agreed that veteran webpages were clear and understandable was about 73%, with about 27% that disagreed or strongly disagreed. Finally, over 93% of the respondents either agreed or strongly agreed that contact information for Veterans Services was easy to find on the website. When asked to comment about website navigation, one veteran said, "Veterans Services website need[s] a complete makeover. Veterans Upward [B]ound need[s] some life to it, graphics. Still have very old pictures. Out of date. Its 2015 folks." Admissions A clear 100% of the respondents either agreed or strongly agreed that online admissions application was easily fotmd, clear, and understandable. Over 68% either agreed or strongly agreed that the application clearly asked them to identify as a military member or veteran, with approximately 31 % that either disagreed or strongly disagreed that the application clearly asked them to identify as a military member or veteran. The vast majority of the veterans, over 96%, either agreed or strongly agreed that the admissions office was easy to locate on their campus if needed. Approximately 63% either agreed or strongly agreed that the admissions staff was helpful, were able to answer MILITARY VETERAN EXPERIENCE veteran related questions, and understood veteran related procedures while over 36% disagreed or strongly disagreed. 46 Just over 53% of the veterans either agreed or strongly agreed that the procedure to transfer in credit for military experience was clear and understandable, while nearly 47% disagreed or strongly disagreed. As to whether their respective school offered veteran-specific orientations or information sessions, approximately 53% disagreed or strongly disagreed. Nearly 47% agreed or strongly agreed. When asked whether the overall admissions process was veteran friendly, nearly 70% either agreed or strongly agreed that it was, while about 30% disagreed or strongly disagreed that the process was veteran friendly. Comments on admissions included one veteran who said, [About the application] "the box that asks if you are a vet is a small box that most vets don't see." [As to whether the staff was helpful] "When you ask any questions on the phone, as soon as you say you're a vet, they transfer you to Veteran Services, even though your question is about admissions." [In reference to veteran orientation] "Some orientations include a portion for vets, but most don't." Another veteran commented, "I honestly can't remember if Veteran status was an option on the application. The local VA office had to add me as Veteran with school. There is a disconnect somewhere." Enrollment Services When asked about enrollment services, over 85% ofrespondents either agreed or strongly agreed that the online registration process was clear and understandable, with just over 14% disagreed or strongly disagreed. Nearly 94% of the veterans either agreed or strongly agreed that the registrar's office was easy to locate on their respective campus. MILITARY VETERAN EXPERIENCE 47 The veterans were also asked if they had access to an advisor for help planning and choosing courses, as well as assistance in enrolling. Approximately 74% of the respondents either agreed or strongly agreed, with just about 26% that disagreed or strongly disagreed. As to whether the registrar office staff were familiar with veteran­specific needs, only about 45% either agreed or strongly agreed, and 55% didn't feel their needs were met. Over 78% of the veterans surveyed either agreed or strongly agreed that enrollment deadlines, add/drop periods, and the semester schedules were made clear, while approximately 22 % disagreed or strongly disagreed. One veteran said concerning enrollment services, "I specifically had to ask for an adviser with a military background to assist me. It was difficult to process to figure out what classes I needed to finish my degree with the military. The other advisers gave a generic tutorial on general education classes which was helpful to a point. To be fair it was extremely difficult to get assistance from the military." Another veteran commented, "I could find no specific counselor to meet with to plan a course schedule. That was left up to the advisor for the degree you majored in. Getting a meeting with that person is absolutely ridiculous and time consuming. Not easy in the slightest." Veterans Services Office When it came to ease of locating Veterans Services on campus, almost 85% either agreed or strongly agreed that it was no problem, with the remaining 15% who either disagreed or strongly disagreed. Some 78% ofrespondents either agreed or strongly agreed that the staff was friendly, welcoming and knowledgeable on GI Bill® benefits, but the 22% remaining either disagreed or strongly disagreed. The majority of the veterans, just over 77%, either agreed or strongly agreed that procedures for certification of GI MILITARY VETERAN EXPERIENCE Bill® benefits clear and understandable, or they were explained adequately. The remaining 23% either disagreed or strongly disagreed. Nearly 81 % of the respondents either agreed or strongly agreed that the Veterans Services staff helpful in giving guidance for registration each semester, with the remaining 19% either disagreed or strongly disagreed. 48 When asked if problems with GI Bill® benefits were resolved for them in a timely manner, over 84% indicated that they either agreed or strongly agreed, with 16% that either disagreed or strongly disagreed. Comments about Veterans Services Office included one veteran who said, "The Veterans Student Services were very helpful, lmowledgeable and professional." While another commented, "The Veterans Services Office was able to answer my questions and refer me to the appropriate services I required, however, I wondered why other school officials hadn't referred me to Veterans Services first. I could have avoided a lot of confusion and wasted time." Faculty Awareness, Classroom Environment, and Campus Life When asked about whether their school had offered a reintegration program to help with transition, about 57% indicated that their school did not offer this type of program, and either disagreed or strongly disagreed. Only 43% either agreed or strongly agreed that a reintegration program was offered. Over 63% of the respondents either disagreed or strongly disagreed that their professors were aware of veteran resources on campus, with the remaining 3 7% who agreed or strongly agreed that professors were aware. Some 70% of respondents either agreed or strongly agreed that their instructors/professors interacted well with them, and MILITARY VETERAN EXPERIENCE 49 honored the veterans' confidentiality requests. The remaining 30% disagreed or strongly disagreed. When asked if veterans were aware of instructors being trained about what the military experience is like, over 60% either disagreed or strongly disagreed that the instructors had been trained, and only 40% agreed or strongly agreed that they were. As to whether the respondents felt they were treated fairly and respectfully on campus, almost 82% agreed or strongly agreed. The remaining 18% either disagreed or strongly disagreed. About 87% agreed or strongly agreed that they were allowed to share their military experiences when appropriate, while the remaining 13% disagreed or strongly disagreed. Of the veterans that responded, 80% agreed or strongly agreed that allowances were made for specific veteran seating needs. Nearly 82% agreed or strongly agreed that classroom populations are manageable in size and encourage learning, while the remaining 18% veterans disagreed or strongly disagreed. Peer mentoring programs allow veterans to get assistance with coursework, directly from other veteran students. Just over 64% of the respondents agreed or strongly agreed that their school had a peer mentoring program for support of veterans, while almost 36% disagreed or strongly disagreed. In addition, over 65% of the veterans agreed or strongly agreed that their school had a relationship with veteran service organizations, such as The American Legion, Disabled American Veterans, and the Veterans ofForeign Wars, that can assist veterans in obtaining further benefits, with the remaining respondents disagreed or strongly disagreed. Also, about 87% of the respondents agreed or strongly agreed that their school allowed the Veterans Administration (VA) to have a MILITARY VETERAN EXPERIENCE presence on campus to assist with things such as mental health counseling, education benefits, veterans with disabilities' benefits. 50 In regards to Student Veteran Organizations (SVO), about 47% agreed or strongly agreed that they were aware their school had a SVO on campus, but about 53% disagreed or strongly disagreed. Many colleges offer a "one-stop-shop" for any resource on campus related to veterans, such as Veteran Services, VUB, Admissions, Registration, and Disability Services. This helps the veterans by providing a streamlined process for administrative offices and support resources needed while applying for and attending college. Just 58% of veterans agreed or strongly agreed that their school offered such a resource, while the remaining 42% disagreed or strongly disagreed. When asked to comment on faculty awareness, classroom environment, and campus life, a veteran commented "A one-stop shop for veterans/military issues would be very beneficial." Another veteran commented, "The VA office was moved from the student services building to a building on the outskirt of campus. It should be co-located with other student services. Their current facilities are inadequate for study or parking. I pushed hard to assist and establish a veteran student organization with no luck. Finally, it was hard transition from the "military life" and it would have been nice to have a fellow Vet as a mentor." Another veteran said, "Veterans services are on opposite ends of the campus and not located "on campus" per se. The Veterans Services Office used to be located in the administration building on campus and it was more convenient to walk between the registrars, cashier, and Vet services when problems or questions arose, but MILITARY VETERAN EXPERIENCE last summer is was moved outside of the building and it now seems disconnected from the school." Service-connected Disability Of those that responded to this question of the survey, just over 35% (11) indicated that they had been diagnosed with PTSD, TBI, or a combination of the two illnesses. Nearly 83% of these veterans with disabilities agreed or strongly agreed that the staff of Disability Services, at their campus, were friendly, welcoming, and had an understanding of veteran-specific disabilities. 51 About 71 % of the veterans with disabilities agreed or strongly agreed that Disability Services staff had an understanding of the cognitive difficulties related to PTSD/TBI, and were trained to counsel veterans, while the remaining veterans with disabilities disagreed or strongly disagreed. As to whether Disability Services helped veterans deal with the stigma related to being "disabled", almost 74% agreed or strongly agreed, and the remaining 26% either disagreed or strongly disagreed. Over 82% of the veterans with disabilities agreed or strongly agreed that Disability Services coordinated with the VA to properly accommodate the veterans with disabilities on campus, while almost 18% disagreed or strongly disagreed. Just over 83% of veterans with disabilities agreed or strongly agreed that classroom accommodations are given to veterans with PTSD/TBI diagnoses, while nearlyl 7% disagreed or strongly disagreed. About 84% agreed or strongly agreed that test-taking and test location accommodations were given to veterans with these diagnoses, with the remaining that either disagreed or strongly disagreed. Finally, when asked whether Disability Services collaborates to educate other campus professionals MILITARY VETERAN EXPERIENCE 52 about veterans with disabilities' needs, 80% of the veterans with disabilities agreed or strongly agreed that they did, and 20% disagreed or strongly disagreed. Of those veterans that indicated they had either PTSD or TBI, one commented "If provisions are available at Weber State University for Disabled Veterans I am not aware of them." And finally, another commented "I experienced Sexual trauma in the military and received disability accommodations finally after three years at college. It would be helpful to have a female Psychologist for female veterans. I don't feel comfortable sharing my anxiety issues with a male." Table 2. Summary of responses by survey section, with the totals by section and response type. Section Strongly Agree Disagree Strongly Survey Sections Responses Agree Disagree a. Overall 93 27 34 14 18 Experience (3) b. Website 155 36 88 22 9 Navigation (7) c. College 224 48 111 43 22 Admissions (7) d. Enrollment 152 29 86 26 11 Services ( 5) e. Veteran Services 153 57 67 20 9 Office (5) f. Faculty 388 82 167 92 47 Awareness/ Classroom Environment (13) g. Service- 147 64 53 12 18 connected Disability (7) MILITARY VETERAN EXPERIENCE DISCUSSION 53 As seen in the review of previous research on this subject, the study found that with the passing of the Post 9/11 GI Bill®, colleges and universities have seen the greatest influx of veterans in higher education since the end of the Vietnam conflict, some 40 years ago (Cook & Kim, 2009; Rumann & Hamrick, 2009). In research by Zoli, Maury, and Fay (2015) of the more than 8,500 military members and veterans who participated, 92% indicated that education should play a role in post-service transition. This new GI Bill® has resulted in higher veteran enrollment, and has required colleges and universities to adjust policies and procedures to meet the needs of these veterans. The previous research found that most colleges and universities across the country were inadequately prepared to meet the needs of this new influx of veterans and had been reactive in making the necessary adjustments to meet their needs (Brown & Gross, 2011). Research also showed a need for improvement in areas related to veterans such as assisting veterans' transition to college, developing faculty and staff awareness of veteran specific issues, meeting the needs of veterans with military related disabilities, assisting re-enrolling veterans, and providing peer to peer experiences for veterans (Cook & Kim, 2009). Previous research also suggested that institutions that encourage veterans to self­identify early, ensure veteran program administrators are adequately trained, and that other staff and administration are trained on the new GI Bill®, tend to have more effective programs for veterans. The university should employ disability and mental health staff who understand veterans' issues, have consistent policies for college credit for military MILITARY VETERAN EXPERIENCE training, have veteran specific orientations and informational sessions, and encourage veteran student organizations on campus (Steel, Salcedo, & Coley, 2010). 54 The current study provided an opportunity to obtain the perspective of the veterans, in one western state, as to how their respective college or university was adapting to this change. The study sought to determine veteran/veterans with disabilities' perspectives as to what extent they have been integrated and accommodated at the community college and university level. In addition, the purpose of the study was to also determine how veterans with disabilities perceive overall services for injured veterans on campus, accommodations and disability services for veterans, and supportive services that allow veterans to persist and graduate from a post-secondary school. Specifically the study sought to determine to what extent the institutions of higher education have developed a veteran friendly campus, determine to what extent does the institutional faculty and staff have an adequate understanding of the military experience, are reintegrating veterans into the classroom and into higher education in general, and to determine to what extent do the institutions adequately understand and accommodate veterans with service-connected disabilities such at PTSD and TBI. What the current study demonstrated is that progress has been made in relation to this study group but there is still room for improvement, and that colleges and universities should continue to move in a positive direction. These institutions should focus on improving all aspects of interaction with military veterans to include improving the veteran experience through proper integration, user friendly web-based resources, veteran-specific admissions and registration procedures, proactive veteran services, faculty and staff awareness and training, developing a welcoming classroom MILITARY VETERAN EXPERIENCE environment, improved veteran integration in campus life, and also improved disability services and accommodations for veterans witb disabilities. Implications of the Results 55 There are very meaningful reasons why institutions should do tbe best job possible when serving, managing, and educating veterans. As pointed out in the previous research reviewed, Brown and Gross (2011) showed that successful management of military students brings benefits to all involved: the student; the academic institution; and the community. The study sought to measure how the veterans felt that the institutions of higher education were doing in that respect. Overall, the results of tbe current research on the veteran perspective was quite positive. The survey results indicated that, in general, there were 949 (72 % ) positive responses to survey questions and 363 (28%) negative responses (Appendix C). This by no means indicates that there have been no negative impacts on veterans at the institutions involved, but it demonstrates tbat strides are being made in a positive direction when it comes to the veteran experience at the these schools. A portion of the survey addressed the research question related to how the veterans felt their respective college or university had developed a veteran friendly campus through streamlining the admission, enrollment, and veteran services processes. When it came to the admissions process, most of the survey participants felt that the admissions process was generally smooth and could be viewed as veteran-friendly, but over one-third of the veterans thought that the admissions staff was not helpful and lacked understanding of veteran-specific issues. Also a clear procedure for transferring credit for military experience is warranted, based on tbe nearly one-half of veterans MILITARY VETERAN EXPERIENCE 56 unsatisfied with that process. This would indicate that staff training related to veteran­specific issues and problems that arise could reduce that level of dissatisfaction. Another possible option would be to have a staff member with military experience available to assist veterans. The admissions process is likely the first stumbling block that these veterans have in starting their higher education journey, so it is incumbent on the institutions to ensure veterans are welcomed, treated fairly, and that veteran needs are being addressed. Once admitted to an institute of higher education, veterans must tackle the enrollment process and find coursework suited for their chosen academic major. This can be a daunting task for veterans, many of whom have never been in a higher education environment. Over one quarter of the veterans responding to the survey felt that they did not have access to an advisor that would work with them in choosing and enrolling in courses. It is critical that veterans are advised properly, given the fact that their GI Bill® benefits are finite. Veterans cannot afford to waste time or money on coursework unrelated to their major. In addition over one half of the respondents felt that the registrar staff was unfamiliar with veteran-specific needs. If a staff member is unaware of the VA policy (e.g. against paying for courses unrelated to the veteran's major) and improperly advises the veteran, then it may create financial for the veterans. Again, training on veteran related issues and/or the presence of a veteran staff member may mitigate these kinds of problems. Veterans Services is a critical part of the veteran experience on the community college and university campus, especially for those veterans using GI Bill® benefits. It can become financially difficult on veterans if they have issues with receiving their MILITARY VETERAN EXPERIENCE educational benefits, so Veterans Services must be efficient when certifying veterans' benefits. 57 Most survey responses relating to Veteran Services were positive, but some found that veteran services was hard to locate, that the staff was unfriendly, and that the process for obtaining GI Bill® benefits was not clear or explained properly. Some also had trouble getting proper guidance from Veteran Services during registration each semester, or when veterans experienced problems with receiving GI Bill®benefits, the problems were not resolved in a timely manner. Not all veterans will be satisfied with how a particular process unfolds, but veterans utilizing Veteran Services on campus should feel that the staff there are on the veterans' side to the best extent possible. Veteran Services should viewed by the veterans as an ally on campus, and staff should do the utmost to accommodate veteran needs. This office should be a safe haven where veterans can come for support when they are frustrated by other campus services and procedures. Interaction with instructors and professors make up most of the personal contact veterans have in higher education. Ideally they should have some knowledge about veteran issues and resources available. The second research question attempted to determine if veterans felt faculty and staffhad an adequate understanding of the experiences of military veterans. Additionally, the study attempted to determine veterans' perception as to whether the faculty and staff were aware of helpful ways of integrating or reintegrating them into the classroom and into higher education in general. Some of the difficulties that veterans face in higher education involve under informed MILITARY VETERAN EXPERIENCE faculty, their negative classroom experiences, and general non-involvement in campus life and activities. 58 The researcher believes that it is critical to the long-term viability of veteran students, for them to be understood, accommodated, and integrated into these institutions. Over one half of the veterans indicated that their respective school either did not have an integration program, or if it did they were unsatisfied with results. In addition, nearly two thirds of veteran respondents indicated that their instructors and professors were unaware of veteran resources on campus. All staff and faculty should be aware of resources that benefit veterans, which can serve to make things easier on the veteran, staff, and faculty. The study results indicate that over one half of the veterans in the survey perceived that the faculty were not adequately trained to understand the military experience. Some colleges across the country have establish a "basic training" type program for faculty to help them be more aware of different aspects of the military experience, to help them to understand and be sympathetic. For example Purdue University, and the Veterans Success Center there, offers "Green Zone Training" to discuss what it means to serve and what veterans bring to campus. With fewer and fewer staff and faculty having military experience themselves, a program like this would be beneficial and enlightening as more veterans pursue higher education. On a positive note, the veterans overwhelmingly felt that they were treated fairly and respectfully, and were given the opportunity to share their experiences when they felt comfortable doing so in class. Approximately 30 % of the veterans who responded did not feel that the faculty honored the veterans' confidentiality requests. Some veterans really want to blend into MILITARY VETERAN EXPERIENCE 59 the fabric of the campus and do not feel comfortable being singled out or identified as a military veteran. Faculty should be sensitive to this on an individual basis, and avoid calling attention to a veteran who may not want to be identified that way. Some veterans are uncomfortable speaking of their military experiences in class, or relating it to their education, especially if it involves combat experiences. Although if comfortable in sharing, veterans' experiences can contribute to classroom learning environment and to the learning experience of all students overall, so faculty need to be sensitive and aware. Peer mentoring and student veteran organizations are other programs that have been beneficial to veterans on campuses across the country. Veterans learning and being mentored by other veterans can be another way to increase retention of veterans at the respective college or university. Organized student groups can give similar kinds of support to veterans (e.g. Student Veterans of America). An experienced veteran in college can help newer student veterans get through the difficult times by showing these fellow veterans how they survived themselves. Over one third of the veterans in the survey did not feel that there was a sound peer mentoring program, or at least an effective one at their respective schools. In addition, over one half of the veterans in the study indicated that their school did not have an adequate student veteran's organization. This study also attempted to determine how veterans with disabilities perceived their college or university understood and accommodated veterans' disabilities, specifically those related to combat related issues such as PTSD and TBI. Recent casualty statistics reported to congress indicate that, approximately 118,829 military members/veterans deployed between 2000 and 2014 were diagnosed MILITARY VETERAN EXPERIENCE 60 with PTSD. During the same period 307,283 were diagnosed with some form ofTBI (Fischer, 2014). In the study by Zoli, Maury, and Fay (2015), the researchers reported over 3.9 million veterans had been identified as disabled by the Veterans Administration (VA). Of those, 43% were from the Gulf War era and beyond. Additionally, of the more than 8,500 respondents 58% reported a service related disability. Of the veterans that reported a service-connected disability, 79% indicated that the disability created obstacles for them as they transitioned to civilian life. In regards to pursuing higher education, 12% indicated the disability hindered beginning higher education, and 28% said the disability created obstacles in completing higher education (Zoli, Maury, and Fay, 2015). It is critical that colleges and universities across the country find ways to accommodate these military veterans who may be attending to their institutions, but especially those with these unseen disabilities. The Disability Services (DS) offices on campus will need to take a leading role in this accommodation. The DS staff should be at the forefront when it comes to service-connected veterans with disabilities. In this study, of the veterans who identified as being disabled due to PTSD and/or TB!, over 82% agreed that DS staff at their campus were friendly and welcoming, and had an understanding of veteran-specific disabilities. It was by no means unanimous, with about 18% disagreeing, so there is room for improvement. The DS staff also seemed to have at least some understanding of the cognitive difficulties of those veterans experiencing PTSD/TBI issues, and these veterans felt the staff had adequate training to counsel them in relation to these issues. The DS staff was also widely viewed as being helpful to veterans struggling with the stigma that is felt by being called "disabled". MILITARY VETERAN EXPERIENCE 61 The results indicate that most of the veterans with disabilities were receiving accommodations in the classroom, and for test-taking, as well as these veterans feeling positive about how the DS staff educated other campus professionals about veterans with disabilities' needs. There were some veterans that disagreed, but the majority seemed to have had a positive experience with Disability Services. There were 14 7 combined responses to survey questions related to veteran disability, with 117 (79%) being positive in nature. The DS office and staff seem to be serving veterans adequately, with room to improve. Limitations Although the surveys were conducted in only one western state, the researcher believes that the results can be viewed in the broader context in that improvements are being made in higher education for this new influx of veterans. Others may argue that the results of the research are not adequately generalizable based on the sample size. The researcher agrees that the response rate for the survey was not ideal, but given that overall response rates for online surveys are traditionally low, the researcher felt that there were enough data to proceed. Veterans tend to focus on what directly effects their education, and therefore if the veteran does not see a relation to coursework and grades they tend to be less interested in extracurricular inquiries (Quaye & Harper, 2014). In reviewing the demographic data, it appears that there was a well-represented sample of our military, in years served, branch of anned service, deployment to combat zones, and gender. There appeared to be few if any over-represented veterans in the specific categories, other than females (see Table 1). MILITARY VETERAN EXPERIENCE 62 Future Research The study can be expanded by conducting future research to include more colleges and universities in different regions of the country. Including more veterans in varied geographical and demographically diverse areas of the country would build a broader picture of how higher education is doing in serving, managing, and educating veterans. Future research could also include the use of varied survey tools including online surveys, mailed surveys, convenience surveys, one-on-one interviews, and group discussions. The study sought to measure only the perspective of the veterans from the beginning of the research project, using a convenience sample of Veterans Upward Bound (VUB) participants. Future research could also measure the perspectives of institutional staff and faculty as well as a broader spectrum of veterans, in order to identify any possible disconnects and common ground between veteran and institutional perspectives. An institution of higher education may believe that it is doing all it can to adequately serve veterans, whereas the veterans feel that there is room to improve. This needs analysis was undertalcen to inform the institutions of higher education regarding the perspectives of military veterans. It will infonn universities, and the entities that support those veterans, ways to improve the veteran experience. Additionally, the results will provide a veteran perspective in hopes of better meeting the needs of college and university veterans. It is recommended that future research will review these data and aslc additional questions of the veterans and university faculty and staff to better support those who have served on the country's behalf. MILITARY VETERAN EXPERIENCE 63 Summary The study began with historical background and context on the GI Bill® from the beginning in 1944, to the present configuration. With the newest iteration of the GI Bill® and the generous benefits to veterans, colleges and universities are seeing higher enrollment by military veterans than they have since the conclusion of the Vietnam Conflict (Cook & Kim, 2009; Rumann & Hamrick, 2009). The literature review showed that institutions of higher education were ill prepared to meet the needs of this new influx of veterans, and had been reacting to the challenge rather than being proactive and anticipating changes that needed to be made. In addition, due to higher rates of survivability in combat, many of the veteran students entering higher education now have returned from conflict with injuries and illnesses such as PTSD and TBI. Previous research showed that nearly 85% of those receiving combat injuries are surviving due to advances in protective body armor, use of coagulants, and advances in the military medical evacuation system (Madaus, Miller II, & Vance, 2009). In the current study, the researcher sought to measure the veteran perspective as to how the institutions of higher education are doing in relation to serving veterans in general, as well as veterans with disabilities. The study findings were more positive than expected, based on prior research, with 949 (72%) positive responses to survey questions and 363 (28%) negative responses (see appendix A). This could plainly be an indicator that the institutions of higher education in the western state involved are doing better than elsewhere, or a broader indicator that the veteran experience is improving generally. MILITARY VETERAN EXPERIENCE 64 The current research showed that improvements were being made, based on the perspective of the veterans involved. The responses to the research survey were generally positive, with some exceptions. This indicates that the institutions where these veterans have attended, are making strides in a positive direction. Responses from the survey participants did show that there are many areas relating to veterans that have room for improvement though. It is the intent of the researcher to make these results available to higher education institutions, in order to facilitate the needed improvements. The results also indicated that most of the veterans with disabilities were mostly positive about the institutions meeting veterans with disabilities' needs. There were some veterans that disagreed, but the majority seemed to have had a positive experience with Disability Services on campus. As reported earlier in the study, there were 14 7 combined responses to survey questions related to veteran disability, with 117 (79%) being positive in nature. The DS office and staff seem to be serving veterans adequately, with room to improve. The researcher has concluded that there are still challenges ahead for veterans in higher education, but that the process in moving in a positive direction. Veterans are seeing these improvements and are becoming more optimistic in their outlook. The more optimistic that veterans become, the better the retention and graduation rates will become. Colleges and universities must work hand-in-hand with the veterans to improve the experience for faculty, staff, and student veterans in the future. The individtial veteran student, the higher education institutions, and the community at large will benefit from these improvements. MILITARY VETERAN EXPERIENCE REFERENCES 65 American Council on Education (2010). 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MILITARY VETERAN EXPERIENCE APPENDICES Appendix A: Veterans Survey Questions Appendix B: IRB Approval Letter Appendix C: Survey Results Spreadsheet 69 MILITARY VETERAN EXPERIENCE APPENDIX A Veterans Survey Questions Veteran Experience Questions and Comments All survey questions (except open-ended comments) will have one of the following responses: Strongly Agree, Agree, Disagree, and Strongly Disagree, Not Applicable (N/A). a. Overall Experience in Higher Education 1. My overall experience on the campus has been positive. 2. My school seems to be working to accommodate military veterans. 3. Veteran programs/benefits have improved since I've been at my school. b. Website Navigation 4. The website for the college/university was easy to find online. 5. Once fmmd, the website was easy to navigate once found. 70 6. It was easy to find veteran specific web pages, they were one location and/or were easily linked. 7. Information on the veteran pages was clear and tmderstandable. 8. Contact information for Veteran Services was easy to find. c. Admissions 9. The online admissions application was easy to find, and was clear and understandable. 10. The application clearly asks individuals to identify as a military member or veteran. 11. When needed the admissions office was easy to locate. MILITARY VETERAN EXPERIENCE 12. The admissions staff was helpful, able to answer veteran related questions, and understand veteran related procedures. 71 13. Procedures for military experience transfer credits were clear and understandable. 14. The college/university offered veteran specific orientations of information sessions. 15. Overall the admissions process was veteran friendly. d. Enrollment 16. The online course registration process was clear and understandable. 17. The registrar's office was easy to find on campus. 18. Veterans have access to an advisor to help plan, choose proper courses, and enroll in classes. 19. Staff from the registrar's office is familiar with veteran-specific needs. 20. Enrollment deadlines, add/drop periods, and semester schedule were made clear. e. Veteran Services Office 21. The Veterans Services Office was easy to find on campus. 22. The Veterans Services staff were friendly and welcoming, were knowledgeable with all aspects of the GI Bill®. 23. Campus procedures for GI Bill® certification were clear and understandable or were explained. 24. The Veteran Services staff were helpful in giving guidance for registration each semester. 25. Problems with my GI Bill® benefits were resolved in a timely manner. f. Faculty Awareness/Classroom Environment/Campus Life MILITARY VETERAN EXPERIENCE 72 26. The college/university offered a (re)integration program to help veterans transition into higher education. 27. Instructors/Professors are familiar with veteran resources on campus. 28. Instructors/Professors interact well with veteran students and honor veterans' confidentiality requests. 29. Instructors/Professors have been trained on what the military experience is like. 30. Military veteran students are treated fairly and respectfully on campus. 31. Instructors/Professors allow veterans to share military experiences when appropriate. 32. Allowances are made for specific veteran seating needs when necessary. 33. Class populations are manageable in size and encourage learning. 34. The college/university has a peer mentoring program providing veteran to veteran support. 35. The college/university has a relationship with Veteran Service Organizations (American Legion, DAV, VFW, etc.). 36. There is an established veteran student organization on campus. 37. The college/university allows the Veterans Administration (VA) to have a presence on campus. 38. The college/university has a "one stop shop" where veterans can go for services. Disabled Veteran Experience Questions and Comments g. Disability Services 1. The Disability Services staff was friendly and welcoming, and understands veteran specific disabilities. MILITARY VETERAN EXPERIENCE 2. Disability Services staff understands cognitive difficulties related to PTSD/TBI, and have been trained to counsel veterans with PTSD/TBI. 3. Disability Services helps veterans to deal with the stigma related to being "disabled". 4. Disability Services coordinate with the VA to properly acconnnodate disabled veterans. 5. Classroom acconnnodations are given to veterans with documented PTSD/TBI diagnoses. 6. Test taking and testing location accommodations are given to veterans with documented PTSD/TBI diagnoses. 7. Disability Services staff collaborates well with other campus professionals to educate them on disabled veteran needs. 73 MILITARY VETERAN EXPERIENCE APPENDIXB WEBER STATE UNIVERSITY Institutional Review Board April 29, 2015 Daniel Czech MC 4401 Weber State University Ogden, UT 84408 Daniel, Your project entitled "The Military Veteran Experience in Higher Education" has been reviewed and is approved as written. The project was reviewed as "exempt" because it involves using curriculum and assessments which would normally be used. Subjects are considered adults and may choose not to participate. Informed consent is required for participation. Notification of the study and how data will be reported are appropriate. No individual subject data will be revealed. All subject information will be confidential. Dr. Williams is the chair of the committee who will oversee this study. Anonymity and confidentiality are addressed appropriately, and the type of information gathered could not "reasonably place the subjects at risk of criminal or civil liability or be damaging to the subjects' financial standing, employability, or reputation" (Code of Federal Regulations 45 CFR 46, Subpart D.) You may proceed with your study when district/site approval is given. Please remember that any anticipated changes to the project and approved procedures must be submitted to the !RB prior to implementation. Any unanticipated problems that arise during any stage of the project require a written report to the !RB and possible suspension of the project. A final copy of your application will remain on file with the !RB records. If you need further assistance or have any questions, call meat 626-7370 or e-mail me at lgowans@weber.edu. Sincerely, Linda Gowans, Ph.D. Chair, Institutional Review Board, Education Subcommittee 74 MILITARY VETERAN EXPERIENCE Title of Project: Primary Investigator(s): Approval Number: Reviewer: Date: April 29, 2015 The Military Veteran Experience in Higher Education Daniel Czech 15-ED-088 Linda Gowans, Ph.D. Chair, Institutional Review Board Education Subcommittee COMMITTEE ACTION YOUR PROPOSAL (PROJECT) AND CONSENT DOCUMENTS HA VE BEEN RECEIVED AND CLASSIFIED BY THE HUMAN SUBJECTS IN RESEARCH COMMITTEE AS: _High Risk __ Moderate Risk _X _Low Risk BY THE FOLLOWING PROCESS: _Full board review_ Expedited review_X_Exemption THE PROJECT HAS BEEN: _x Approved __ Not Approved COMMENTS: See Attached Approval Letter Linda Gowans, Ph.D. --- IRB EDUCATION SUBCOMMITTEE CHAIR INVESTIGATOR'S RESPONSIBILITY AFTER COMMITTEE ACTION 75 The federal regulations provide that after the committee has approved your study, you may not make any changes without prior committee approval except where necessary to eliminate apparent immediate hazards to the subjects. Further, you must report to the committee any changes that you make and any unanticipated problems involving risks to subjects or others that arise. 4/29/2015 REVIEW DATE MILITARY VETERAN EXPERIENCE 76 APPENDIXC Su rvey R esul tsS > prea ds heet Survey Section Question Strongly Agree Disagree Strongly N/A Total (excluding Number Agree Disagree N/A) a. Overall . . ·· .·.I ••••• . ·:· ' -' . ·. .·· .· . . . Experience . · . . ' . . . . .·· . . • 1 12 12 5 4 0 33 2 11 11 4 7 0 33 3 4 11 5 7 6 27 b. Website . . . . ·. ·.· . . . · . . •. Navigation . ··. . . . . . 4 10 22 0 0 1 32 5 5 19 8 0 1 32 6 5 13 9 3 3 30 7 6 16 4 4 3 30 8 10 18 1 2 2 31 College . ·. . · . c. . . . ' • . Admissions ·.·. . . · . . I . .· . 9 7 22 0 0 4 29 10 6 16 8 2 1 32 11 10 22 1 0 0 33 12 4 17 8 4 0 33 13 6 11 10 5 0 32 14 7 8 10 7 1 32 15 8 15 6 4 0 33 d. Enrollment . I . . ' ': < ·. I . I ' I . Services . .• . · . . .· . . . ·.· . ' . 16 5 19 2 2 4 28 17 9 21 2 0 0 32 18 7 16 7 1 0 31 19 1 12 11 5 3 29 20 7 18 4 3 0 32 e. Veteran Services Office 21 11 17 4 1 0 33 22 12 13 5 2 1 32 23 12 12 5 2 2 31 24 13 12 4 2 2 31 25 9 13 2 2 7 26 MILITARY VETERAN EXPERIENCE 77 f. Faculty Awareness/ Classroom Environment 26 1 11 9 7 5 28 27 3 8 13 6 3 30 28 8 13 4 5 2 30 29 2 5 14 6 6 27 30 6 21 5 1 0 33 31 8 19 3 1 2 31 32 7 13 4 1 8 25 33 11 16 4 2 0 33 34 7 11 8 2 4 28 35 5 14 8 2 3 29 36 5 10 10 7 1 32 37 9 18 2 2 1 31 38 10 8 8 5 1 31 g. Service-connected Disability 1 10 9 1 3 9 23 2 9 6 3 3 11 21 3 9 8 3 3 9 23 4 10 9 1 3 9 23 5 8 7 1 2 14 18 6 10 6 1 2 13 19 7 8 8 2 2 12 20

This essay continues with a discussion concerning the intersection between indigenous technological adoption/adaptation and the range of perspectives with respect to local communities' use of technology in general. Analytical instruments will be presented at the end of this article. First, however, the reader will have the opportunity to examine the 'views' of outsiders with respect to the debate surrounding sustainability, environmental management and territorial ordering. Responses to an on-line survey concerning the above issues together with my own comments, will add to the discussion. ; Gestión ambiental; Ordenamiento Territorial; Sostenibilidad; TIC; Usos ; 1 TECHNOLOGY IN NORTHWEST AMAZONIA (NWA) VIEWS OF VIEWS: SUSTAINABILITY, ENVIRONMENTAL MANAGEMENT AND TERRITORIAL ORDERING A contribution to a Political Ecology for Northwest Amazonia1 This essay continues with a discussion concerning the intersection between indigenous technological adoption/adaptation and the range of perspectives with respect to local communities' use of technology in general2. Analytical instruments will be presented at the end of this article. First, however, the reader will have the opportunity to examine the 'views' of outsiders with respect to the debate surrounding sustainability, environmental management and territorial ordering. Responses to an on-line survey concerning the above issues together with my own comments, will add to the discussion. Aims Initially there were two aims behind the construction of a website. One of was to overcome impediments to my personal mobility and direct access3. ICT facilitated communications with other interested people and helped solicit their views on indigenous management of the forest and their opinions with respect to the process of territorial ordering in Amazonia. The other aim was to serve the process of opening up political opportunities for NWA's inhabitants. Grassroots organisations all around the globe were (and are) establishing links through ICT. The indigenous peoples of Amazonia may attempt the same and this experience could, in the future, be an instrument of education for NWA. The introduction of such technology among indigenous peoples, if possible, will have impacts, which will to be judged as positive or negative, depending of the political interests of the observer and the moment of observation. It is argued here, that despite there being no indisputable positive or negative effects of technological transfer, it would be contrary to indigenous people's rights to self-determination to prevent the promotion of ICT among them. We wish to question conservative forces: if governments, corporations, NGOs and even international drug dealers and terrorist groups are using ICT to fortify their political positions, why should indigenous peoples be denied access to it? The access (or lack of it) of grassroots organisations to ICT facilitates (or impedes) the 1 The author wishes to thank: Jim Connor and Mark Bennett of Imperial College, the former for his advice on the use of Arcview-GIS and the latter for helping to write the cgi-script form for the website. Thanks are also due to: Stuart Peters from the University of Surrey for training in Web- Page design; Adriana Rico from Páginas.Net for valuable advice during the design process and Alvaro Ocampo for a detailed critique of Kumoro.com before it went live. I also wish to thank the Board of Puerto Rastrojo Foundation, which gave me permission to use their vegetation map as a base for the Yaigojé vegetation map that appears on the web-site. Finally thanks to all the people that took the time to fill out the on-line survey. Their contributions made this chapter possible. 2 This discussion was introduced in "Technology in Northwest Amazonia: Sketches from Inside" (Forero 2002b). 3 A restriction of one of the scholarships the author was granted as well as guerrilla incursions at the time, prevented the author from going back to NWA. 2 development of their rights to be informed (and educated) in accordance with the actual historical context of a globalising corporate economy and cultural hybridisation. For indigenous peoples, as well as for other ethnic minorities, financial resources to set up ICT are extremely limited compared to those of corporations, governments and even NGOs. The establishment of an ICT network for indigenous peoples' organisations in NWA remains a Utopia. But without a Utopian vision there is no aim for social mobilisation; this is something that was underlined by responses to the on-line survey. Fieldwork in NWA involved the author in the territorial ordering process, helping with the formation of indigenous people's organisations, and getting involved in communities' economic and educational projects. My work in NWA can thus be characterised as participatory action research (PAR) and one way of continuing to engage in PAR without going back to the field was to set up a website, wait for an opportunity to share my experience with the people of NWA and promote projects that would allow them to take over the website and use it for their own projects4. Deconstruction of an Internet generated discourse Elsewhere the author has dealt with descriptions and deconstructions of discourses of indigenous and institutional organisations, be they NGOs, churches, governmental or international. This process of deconstruction has included the author's own work among indigenous organisations and NGOs, which was one of the aims of "Indigenous knowledge and the scientific mind: activism or colonialism?" (Forero 2002a). I wish to explain the inclusion of governmental and non-governmental organisations within the category 'institutional'. There are great differences as well as important coincidences in governmental actions and the work of NGOs in developing countries due to the limited nature and poor quality of State-driven action in such nations. E.g. in Colombia, COAMA, the largest NGO network in NWA, has been involved in the political administrative reforms, and served as a consultant in matters of education, health and sustainable production. Furthermore, COAMA staff accompanied indigenous peoples in all these processes and without their intervention it is doubtful that many of the indigenous political organisations of Amazonia would ever have succeeded in their quest for legal recognition5. NGOs and governmental institutions may pursue similar political aims and share administrative structures. Inasmuch as small organisations are successful, (and usually this success is a result of strong personal commitment to a cause and personal knowledge of all members of the organisation), they tend to obtain more funds, which in turn forces them to become increasingly bureaucratic. As 4 At the time of writing (May 2002) the author was preparing to visit NWA at the invitation of indigenous leaders, including the Co-ordinator of an education committee who wanted to discuss the roll of ICT in education. 5 See Forero, Laborde et al. 1998 and the interview with the director of COAMA Martín von Hildebrand, in The Ecologist 2002 (Vol. 32 No.1-February). 3 organisations grow, individual members have fewer opportunities to get to know each other personally and maintain an accordance of principles, aims and political means. This is not to say that NGOs are condemned to be inefficient bureaucratic institutions, (which is not uncommon among developing countries' governmental institutions). But it is important to draw attention to the risk that when resources are pumping in and recruitment is growing there is more chance of becoming detached from grassroots sensibilities with respect to issues and less chance of correctly interpreting local developmental idioms. Views of Indigenous Environmental Management The design, production and publishing of a website on the development of a political ecology for NWA, taking the Yaigojé Resguardo as a study case, may seem a very simple task with little impact. But it proved to be a very delicate matter that involved exhausting work. The production of a map of the Yaigojé Resguardo, (which was to be included on the website) has been explained elsewhere, although it is worth mentioning something about the methodology involved. The author accompanied shamans (who were selected by indigenous leaders from the Apaporis) on several trips in which all the recognised sacred places of the Apaporis River and some of its tributaries where identified. The shamans learn the names of the places during their training. These names are recited in myths, chants and spells. The shamans carry, as they say, the map within themselves. It is impressive to see these men point to a place and give its name without hesitation. It is like this even when they have never been in that place before. It is impressive that this orally transmitted geography corresponds so precisely to the physical aspects that start to become relevant for people who, like the author, have different epistemological instruments for their interpretations of the world. While visiting the sacred places shamans spoke of trips they had made previously. In the case of shamanistic trips, visits did not actually involve physical journeys, but what were referred to as trips en pensamiento, en espíritu (in thought, in spirit). While accompanying them I recorded the geographical co-ordinates using a satellite guided geographical positioning system (GPS). The geographical co-ordinates thus generated were converted to plane co-ordinates and a map was generated using AUTOCAD software. Translations, drawings and reflections about this map-making process are included in a MSc thesis of the University of Warwick (Forero 1999). The work I will describe now, although partially derived from my work with the shamans is distinct in character and intention from that reported in Forero (1999). The use of technological gadgetry allowed me partially to reflect the Tukano world in a way that non-indigenous people could understand. And although this was a significant and, I believe, useful undertaking the real knowledge of the territory lies within the shamans with whom I worked. The fact that the 'indigenous territorial' aspects of the website are illustrated with maps is a by-product of the technology. A more significant value of the work (and the reason behind the shamans' wish to become involved in mapping) is that the maps were going to provide evidence for the legal process through which the ACIYA 4 indigenous organisation would claim rights over lands outside the recognised Resguardo Indigenous Reserve (Forero, Laborde et al. 1998). This work was successful and an extension to the Resguardo was indeed granted. Work on the website began by making a provisional outline of the desired end product. The original plan included six pages: Introduction (Home), vegetation map, traditional territorial map, discussion (an introduction to the political ecology of the Yaigojé Resguardo), bibliography (for those looking for references to NWA and the Yaigojé in particular), and a questionnaire that would generate the information from which this chapter has been developed6. The contrasting discourses obtained from the questionnaires Although I shall refer to percentages in this section, there is no intention of making any predictions based on statistical analyses. Neither is it suggested that the analysis of questionnaires can provide an objective account of outsiders' opinions with respect to the politics of the environment and people of NWA. The following notes are not representative in that sense and such was never the intention of the exercise. What is intended is that the reader gets an insight into the perceptions of survey respondents. What is important in a qualitative data analysis, like this, is to present differential tendencies. If discourses are constituents of reality then the confusing scenario of political confrontation in NWA should be linked to the visions and perspectives of all of us, including the views of people that have never been in Amazonia but nonetheless hold an opinion. And, if there is a marked difference between indigenous and exogenous perspectives with respect to sustainability and environmental management in Amazonia, which relates to whether people have visited NWA or not, this should be reflected in the answers to the surveys. The information generated from the on-line survey was collected between May and December of 2001. Eight hundred invitations were sent through e-mail. They were sent mainly to academics and organisations working on indigenous issues, conservation or sustainable development in NWA. One of these invitations reached COLNODO7 and the ICT network asked if we wished to submit the website in a weekly contest for the best new website, which we did and subsequently won! This meant that COLNODO subscribers were notified and invited to visit the site. But we have no idea how many hits were derived from COLNODO invitation. What we know is that during these 8 months we received 51 completed survey forms. This is a 6.4% response rate to the original 800 invitations8. 6 The survey form is in Appendix 1and, a summary of the technical work involved in the construction of the web-site is in Appendix 2. 7 "COLNODO is a Colombian communications network serving organizations dedicated to community development. It is operated by the non-profit organization called Colombian Association of Non-Governmental Organizations for Email Communication" (http://www.colnodo.org.co/summary_english.html). For a critical review of COLNODO work the interested reader could consult Gómez, R. 1998. 8 This response rate is rather low relative to postal questionnaire surveys, but we are unable to assess it relative other on-line surveys. 5 For the purposes of the analysis respondents (R) were divided into two groups: those claiming to have visited NWA (VA – 29% of R) and those claiming not to have visited the region (NVA – 71% of R). With respect to occupation, 68% of R come from the academic sector, including five anthropologists (almost 10% of R) all of whom had visited NWA. In contrast, although there were the same number of environmental managers as anthropologists answering the questionnaire, none had visited NWA. With respect to gender, the percentage of male (53%) and female (47%) respondents is similar across both VA and NVA groups. In terms of age, there were four groups: 1) 18 to 24, 2) 25 to 34, 3) 35 to 50, and 4) over 50. For R the percentages were: 8%, 47%, 35% and 10% respectively. The majority of respondents belong to the second group, between 25 to 34 years of age. However with respect to age groups the composition of VA and NVA groups differs: 56% of the NVA group belong to this second age cohort (25-34), while the majority of the VA group (47%) is between 35 and 50. Additionally, 13% of the VA group are over 50. 61% of the NVA group are between 18 and 34 years of age, while 60% of those that have visited Amazonia are over 35. A comparison of age among the survey respondents thus shows that those that have visited Amazonia (VA) tend to be older than those that have not (NVA). To distinguish among the views held by survey respondents we have to present the responses to each of the questions of the survey. We have made some associations of responses with the intention of outlining the different tendencies that we identify, but the reader might identify others. Before we do so a word about the view of respondents with respect to the website itself should be said. Website evaluation An evaluation of the web-site made by users was included in the questionnaire. Respondents were asked to rate the site between four categories: poor, fair, good and excellent. These categories were chosen as follows: 0, 2, 32 and 15 respectively. Two of the respondents did not offer a rating for the site. Additionally, respondents had the opportunity to suggest improvements. Some respondents suggested changes in design: modification of fonts and colours (some changes had already taken place). There were those who asked for more pictures, a photo album, more links and the construction of a chat room. With respect to the content, some wanted more ethnographic data, another more on political ecology, others asked for better visibility of the maps, while others called for additional links to related sites, and/or more information in general. One suggestion was to make the website less personalised, while another expressed interest in knowing more about the author's research project. Others asked for an enhanced bibliography. Some changes had already taken place by the time these comments were analysed but further changes are still being undertaken at the time of writing. With respect to the questionnaire, two people suggested larger windows to facilitate vision and to be able to comment largely, in contrast, another suggested encouraging more 'yes/no' responses. An important suggestion was: "Perhaps it is now appropriate to include some questions on communication 6 and information flows" (S52). Although not sought explicitly, information was gathered with respect to the use of ICT in the territorial ordering process of Amazonia. One of the respondents suggested that in future the website should be used by indigenous peoples of the Yaigojé. This has been the intention of the author, which has made a visit to Yaigojé (summer 2002) with intention to advance in that direction. Access to ICT for the indigenous peoples of the Yaigojé Resguardo is very limited but present. Future modification of the site will respond to indigenous peoples' feedback. During the visit few indigenous people gave their opinions on the website but several discussions on the roll of ICT in developmental processes took place9. Q1 - Are development and sustainability compatible? A clear response to Question 1 was that this depends on the definition of both terms: "It is impossible to answer this question as it is, as both terms are open to interpretation… " (S26). The question could have been and was read as: Is sustainable development attainable? Respondent S26 continued: "I think sustainable development is possible but hard to achieve in an environment of often conflicting interests and values (economic vs. environmental vs. cultural.)… " One respondent (S22) did not answer this particular question, and two others seemed to be confused (S38 and S41). Forty respondents (78% of R) answered that they were or could be compatible, although there are differences in the way they perceived this compatibility. Development first There were few respondents that failed to question the meaning of 'development' as concept or practice: the developmental project. These responses somehow postulated that certain environmental concerns should be acknowledged and dealt with in order for the development processes to continue: "Yes… . Development as the integration of western technologies or increase of income per capita, can be carefully done by implementing appropriate technologies into the productive activities of the communities. Sustainability defined as a continuous productivity level over the long term." (S2); "Yes. It is only a question of integration of environmental considerations in all we do and adjustment of behaviours accordingly." (S12); "Yes, because there can never be sustainability without development. People have, first to develop for them to have a sense of sustainability." (S13); "Yes, I do. The point is how you can reach a determinate "state" of development without undermining financial, ecological and human capacities in a determinate site (or taking into account their characteristics)." (S40) SD: human - environmental security There were others that perceived the compatibility or the possibility of sustainable development as the chance to diminish human/environmental security risks: "Yes of course in the long run - otherwise life is not possible." (S18); 9 The author is currently preparing a report that will summarise some of these discussions. 7 "Yes. Both are necessary for the survival of the area." (S21); "Si. Solo las acciones en el hoy nos pueden garantizar acciones en el mañana. (Yes. Only by taking action now we can guarantee we could act tomorrow)." (S23); "Yes, development should always be sustainable otherwise there are costs that are not taken into account. i.e. cost of pollution" (S39); "We don't have any choice. We have to make development and sustainability compatible as it's the only way we can survive and at the same time preserve the earth for future generations." (S42) Pessimism, in the sense that without SD life will no longer be possible, was to be repeated in the responses to all of the survey questions. Sustainability is an aim The majority of the respondents that believed development and sustainability to be compatible or capable of becoming compatible, were also of the opinion that the goal of sustainable development had not yet been achieved. Some of them discussed requisite conditions for achieving sustainability. They either underlined the importance of accepting sustainability as a guiding principle for development policy and interventions or/(and) exemplified ways in which sustainable practices might be instituted: "They have to be. I think they are because they have to be. I am optimistic that eventually it will be seen as natural to have sustainable development, but the problem is when this attitude kicks in." (S3) "Depends on how you define the two terms. If you mean that human quality of life can improve while maintaining the natural resource base, I think this is possible but very difficult to achieve." (S5) "Yes, but development in qualitative and not in quantitative terms." (S8) "Yes… there can be sustainable development in an ecological sense of the word - which means installing 'best ecological practice' in planning development." (S24) "No solo lo creo sino que estoy seguro que ambos pueden ser compatibles. Un desarrollo sin considerar ciertos indicadores de sustentabilidad/ sotenibilidad no es posible o viceversa. Uno y otro deberan de ir al parejo tratando de limar los conflictos que a menudo surgen cuando se pretende no un desarrollo pero un crecimiento economico sin considerar la parte social/cultural o ecologica. (Not only I believe that the two can be compatible, I am certain. Development without considering certain indicators of sustainability is impossible or vice versa. Both should go hand in hand, trying to solve the social, cultural and ecological problems that often arise when economic growth rather than sustainable development is the goal)." (S 25) "Sim, no alto rio Negro onde trabalho a ideia e essa: implementar um programa regional de desenvolvimento indedgena sustentado. (Yes, in the Upper Black River, where I work, the idea is precisely to implement a regional programme for sustainable indigenous development)" (S29) "Yes they are. The problem is with the material and energy growth and its compatibility with some environmental standards, like critical thresholds and so on." (S35) "Yes. The only way is by avoiding rapid over-development and having good planning."(S37) ".El concepto de desarrollo sostenible lo veo mucho mas como algo a lo que se quiere llegar, es una nocion implementada por parte de las politicas gubernamentales y ong's donde lo que se 8 procura con estos es el aprovechamiento al maximo de los recursos con un minimo impacto ambiental y social. (I see the concept of sustainable development as goal towards which we heading. It is an idea implemented through governmental and non-governmental policies which aim at maximum exploitation of resources with a minimum of environmental and social impacts)." (S48) "Yes, because they represent the best option to keep for human life." (S51) The need for local definitions Among the respondents that considered sustainability and development compatible if certain conditions were met, there is group of responses that emphasised the need for local definitions of 'sustainability' and 'development', or 'sustainable development': "They can be compatible providing that development is targeted at the right level i.e. small scale and in-keeping with the natural resources and environment." (S5) "Depende de las condiciones y del desarrollo para quién? Por lo tanto el desarrollo es sostenible si es buscado y logrado por la misma comunidad local (It depends on the conditions and on the question 'Development for whom'? Development can only be sustainable if it is sought and implemented by the local community itself)" (S20) "Yes but mainly if made through indigenous methodologies in their territories in Amazonia" (S27) "Yes. There is work done in northern Scandinavia where the "sammi" (lapps) have been given economical support and encouraged to create their own parliament. They have programs protecting their way of life, language and customs. The Norwegian broadcasting company NRK sends news in the language and coastal dialects. All this, at least for Norwegian sammi (lapps) has been key factors in late developments where communities have developed economically achieving great sustainability, contributing, not only to their well being, but to the sustainability of the inhospitable sub-artic regions." (S31) "Yes - but only if there is an 'appropriate' deployment of tools, techniques and processes of development in line with local community needs." (S52) Semantics and the economic imperative Interestingly, one respondent was very pessimistic about the possibilities for sustainable development even when it was sought and pursued at the local level. This respondent brought into the equation the idea that people are driven by monetary benefits to deplete their environment, even though they know that such practices are unsustainable: "To a certain degree, yes. I think that monetary considerations will always outweigh humanitarian concerns and it is very hard to convince people who are seeking a living from sometimes-meagre resources that it is in their own good to give consideration to long-term sustainable use of their resources. It is usually easier and cheaper to move on to the next area when one area has been depleted." (S17) This last argument derives from a rationality that considers poor people to be collaborators in their own misery. In this particular response there was no questioning of the developmental project or the social structures within which people are stimulated to act regardless of the future; but it did address 'monetary considerations' as the driving force. 9 Those responses that argued that the concepts are incompatible claimed an intrinsic contradiction in "sustainable development": "Development of any kind cannot sustain anything." (S4). Instead of blaming the people (needy or not), the proponents of incompatibility pointed their fingers at 'the system'; contemporary capitalist structures, the current developmental project and the prevailing economic model are seen as unavoidably contrary to sustainable practices: "No because development is premised upon economic gain, and capitalism is inherently unsustainable" (S10); "The problem with sustainability is that the economic model is not compatible with social, economic and ecological aspects at the same time and proportion. The neo-liberal model promotes the economic aspect leaving as secondary the social and ecological." (S19); "No, because development does not imply a recognition of limits or the necessity to preserve the natural and human resources used to achieve it. It is an economic concept, which has bases in the apparently unlimited uses of resources… " (S47); "… Si lo entemos [desarrollo] como crecimiento economico, por supuesto que no son compatibles. Ya que el crecimiento economico, tal y como lo plantean los economistas, excluye de raiz criterios sociales, culturales y ambientales requeridos para la sustentabilidad." (If we understand development as economic growth, of course they [sustainability and development] are not compatible. This is because economic growth, as economist have brought it up, excludes from its bases the environmental, cultural and social requirements of sustainability)" (S34) S.D. inconsistent with the present There are less radical rejections of the compatibility, which do not portray sustainable development as a contradiction itself but rather as inconsistent with current economic and ecological trends. The point such respondents make is that the necessary conditions for sustainable development are currently, rather than inherently unattainable: "… The current model of industrial development, where 'development' means material economic growth, is unlikely to be sustainable on a long term basis for the majority of the world population." (S1) "Present development of our world is clearly not sustainable" (S33) "Yes, they are compatible. But in a different social and economic order, not in the one the world is living now… " (S36) "Yes, if we change the way development is understood, for instance, development is associated to living styles resembling to those Europe and USA have, which are a lot related to consumption. But we could live in a healthier and more compatible way with our environment if we change our pattern of consumption and the generalised idea of development nowadays, it would be turning it into "only use what I need and get from nature, exclusively this, not until I just can't get anymore from it", 'cause I over pressed the place, to obtain more benefits. So, at last, this could be possible but in the long term, I hope not when there's nothing left to do." (S45) 10 Greening politics Some responses expressed doubts about the compatibility of sustainability and development. These doubts arise from the apparent use of "sustainability" as a green rhetoric, the aim of which is the continuation of projects that degrade the environment or human rights: ". usually development translates into cutting down natural habitats without regard to "sustaining" cultures" (S32); "In theory 'yes' but much depends on the definition of the terms and societies' acceptance of equal human rights and obligations to others." (S7) "Los conceptos de desarrollo y de sostenibilidad resultan ser bastantes amplios y ambiguos. En la mayoria de los casos cuando se plantean proyectos de desarrollo se trata de relacionarlos directamente con proyectos que resulten ser favorables para el medio ambiente. Como si un concepto llevara implicito otro, sin embargo creo que lo que se esta haciendo desde hace algunos años es precisamente disfrazar los proyectos de desarrollo para que sean aprobados bajo el nombre de mantenimiento del medio ambiente." (The concepts of sustainability and development are very ambiguous. In the majority of cases, there is an attempt to portray development projects as environmentally friendly[, a]s if one concept implied the other. However, I believe that what has been happening for the last few years is a camouflaging of development projects, in order to get them approved under the heading of environmental management) (S48). Reflections on responses to Q110: If "all development is not 'absolute' but will have a beginning and an end" (S24) then, "[d]evelopment of any kind cannot sustain anything." (S4). The impossibility of re-establishing high quality energy after it has been transform into low quality energy (or entropy) is a characteristic feature of closed systems, this would leave us with a world in decline where there is no possibility of sustaining anything. It could be argued that this is the case, as we cannot even guarantee perpetual solar energy flow. But this is perhaps taking the concept of sustainability too far, leaving us with no possibility for discussion. The central political discussion arising from the different responses revolves around the contradiction between those arguments of compatibility that leave the development project unquestioned and those that reject any possibility of compatibility because of a profound questioning of development. Between the two, the picture is blurred, undefined, open and elusive. There does not appear to be any significant correspondence between the two opposite groups of respondents in relation to whether they have been in Amazonia or not. Three out of five of the respondents claiming that there is absolutely no compatibility between development and sustainability have been in Amazonia; but so have two out of four of the respondents that left the development project unquestioned. However, it may be of some significance that none of those that accepted 'sustainable development' are related to social sciences. Those respondents with academic backgrounds in the social sciences all fit into groups 10 A schematic summary can be found in Table 1, Appendix 3. 11 that see sustainable development as a principle, something to be defined locally or as a reformist greening of politics. None of them were found in the group arguing for absolute incompatibility. The middle ground, where the picture is most blurred, came from the majority of respondents by whom it was argued that sustainable development may be possible but that they were unsure about how it might be achieved. Although these responses varied from those expressing suspiciousness (those pointing out the rhetoric of sustainability) to hope: "They have to be. I think they are because they have to be". This acceptance of a possibility of sustainable development, despite the semantic contradiction and current political rhetorical manipulation of the term, reflects a process of thinking and acting that is deeply rooted in Utopian beliefs. This 'sustainability' will happen in the future, in another time, when local communities take control of their lives and their resources, when environmental protection is taken seriously, when today's actions reflect our responsibility toward the future, etc. According to one of the respondents even continuous increases in productivity will be possible, when the proper technology has been developed. Q2 - Is there a relationship between indigenous reserves (IR) and protected areas (PA)? In Colombia IR are called "Resguardos Indígenas" or "Resguardos de Tierras". The term resguardo, literally means protection. Its meaning is not too different from that given to natural conservation areas of different grades: áreas protegidas, protected areas (PA). Both, IR and PA, emphasise the need for an area to be specially protected. Some of the respondents of this question pointed out an implicit relationship between IR and PA perhaps departing of this meaning: "… In a general sense, indigenous reserves are protected areas; they are protected from outside influence for the benefit of the indigenous people… " (S1); "Yes there are relationships. Both have natural systems and environmental quality that requires some level of conservation and protection" (S9); "Yes , for obvious reason. Because the protected reserves are a birth child of indigenous reserves and because we do not want to lose the nature environment the relationship should be maintained." (S13); "Yes, indigenous reserves are protected areas" (S28) As in the case of Q1 (Do you think that development and sustainability are compatible?) some respondents pointed out that it would depend on what we understand by the two terms: "Depends on the sort of protected area or what we mean with protected area… " (S25). "There could be" (S38); "It could be, but I am not sure" (S46); "… this has to be context specific" (S1). Five respondents simply said "yes" (S37, S18, S22, S43, S50) and one simply said "no" (S15). However many of the respondents did go on to qualify the relationship in some way. 12 Harmony or the need for it Some of the affirmative responses portrayed indigenous peoples as the guardians of the environment while others offered concrete examples of this viewpoint: "Si. Las culturas indigenas han demostrado que sus culturas han vivido armonicamente con su entorno durante miles de años" (Yes. Indigenous peoples have demonstrated that their cultures have lived in harmony with their environment during millennia). (S23); "Empirical evidence through statistical analysis has shown (particularly in Colombia in the north west region of the Sierra Nevada) that there is a direct relation between conservation and indigenous reserves. So, the answer is "yes, I do think so". (S40) There were those that referred to the need for a harmonic relationship because: 1) the environment should be protected for the benefit of indigenous peoples: "… indigenous reserves are related with spaces or areas that the government leaves for indigenous people and protected areas are where the local authorities or government provide the ($) resources in order to protect them" (S19); "Existe una relación, historica y cultural, respecto a su territorio, esto debe ser respetado y protegido para las mismas comunidades indigenas" (There is an historic and cultural relationship with respect to their territories. This should be respected and protected by indigenous communities for their own sake (S20). 2) the protection is fundamental for biodiversity conservation: "… Podria ser que se proteja un area porque existe cierta flora o fauna que esta en peligro de extincion. Por ejemplo, muchos animales que viven en la selva solo se aparean una vez al año en cierta temporada y si estos son interrumpidos por presencia humana su decendencia podria verse aun mas en peligro de extincion… " (It may be that an area is protected because there are endangered flora or fauna. For example, there are many rainforest animals that mate once a year or seasonally; if they are interrupted by human activities their progeny could be further endangered) (S25); "… development there should be restricted for the sake of conservation" (S33) 3) sustainable practices could be developed based on indigenous peoples' experiences: "Yes. By protecting areas where almost all indigenous people are more and more confined, there will be a way to preserve indigenous experiences in order for these experiences to contribute to a sustainable development." (S11). Utopia There were also those sorts of answers that reflected a feeling of hope or a sense of Utopia, in which a harmonic, positive relationship was acknowledged as desirable but not yet achieved: "I imagine IR to equate with PA in some way. Perhaps naively. IR is implicitly protected from external development forces, but not necessarily internal." (S3); "There can be. If people are continuing a way of life that has been sustainable in the past and are able to develop sustainably (… ) there is no reason why both should not coexist." (S6); "Most indigenous reserves must be also protected areas. How to effectively do it? I don't know." (S36); "In countries with mindless and irresponsible politicians and business people, it should be mandatory that 'indigenous reserves' must be synonymous with 'protected areas'. (S42) 13 Contamination and cultural imposition Some respondents signalled the risk of contamination, this is of indigenous peoples being influenced by a mestizo culture and therefore driven to break the presumed harmonic relationship with the natural environment. This may be seen as a lost opportunity, that of the rest of humanity to learn from indigenous experiences or, that of given indigenous people to assert managerial control: "Yes, as indigenous populations tend to live in harmony with nature these areas tend to require protection from the outside world. (S12); "… I also think it is difficult to put it into practice since indigenous people want to be part of the economic system and therefore there is a risk of depletion. Anyway who is better to protect certain areas than the people who have lived there for hundred of years!!!" (S39); "Yes, in fact, so far as I know, many of our indigenous people live in these protected areas, where most of them have been able to live in a sustainable way, I say most of them, because others are affected by the mestizo men that live nearby or want to get something from that place due to its economic importance, affecting these natural areas." (S45) It was pointed out that both types of jurisdiction, IR and PA, derived from a cultural-historical process, in which self-determination was not accounted for: "Yes, a very imperialistic one - especially in the Americas (including Canada). It is an old regressive link between the two, in the 60s and 70s this paternalistic viewpoint saw indigenous culture as static --which is wrong!" (S24); "Yes, they both seem to be defined by the ruling 'white' government." (S26) A respondent that had visited Amazonia (VA) added that there is resistance to this imposition, at least as far as indigenous peoples of Colombia are concerned: "yes-especially when indigenous management systems are practised in spite of the models of dominant society in Colombia" (S27). Similarly, another VA respondent suggested that in Colombia there are no friendly relationships between IR and PA: "It depends from country to country, but in Colombia no" (S10)! Analytical responses The analysis provided by some of the respondents tended to localise the relationship: to put it into the historical process. The analysis underlined the main problem for a "non-confrontational" relationship between IR and PA regimes. As they are designations that came about without public participation and from a rationality that is especially alien to indigenous peoples, when IRs and PAs overlap, competition for management arises. These type of answers either acknowledged that the relationship happens through overlap, or mentioned the difficulties of hitting indigenous rights and conservation target simultaneously: "Freedom of choice for all people, in terms of lifestyle, cultural heritage can translate into giving management control to indigenous people in protected areas. However the balance between sustainable economic development for indigenous people and at the same time protecting the environment is a difficult topic to discuss at a macro level. Individual environmental and socio-cultural circumstances need to be fully accounted for and explicitly articulated." (S7) "Yo creo que existe una relacion estrecha entre reservas indigenas y areas protegidas alrededor del mundo. Ya que estas dos figuras juridicas en muchos casos (p.e. Colombia) se encuentran translapadas." (I believe there is a close relationship between indigenous reserves and protected areas around the world. It derives from the fact that in many cases these two jurisdictions overlap) (S34). 14 "There is a relationship when they overlap, which I think happens often." (S44) "Los resguardos y las reservas indigenas han tenido la tendencia a considerarse y definirse como areas protegidas, sin embargo me parece importante tener en cuenta que al establecer los limites territoriales entre los resguardos quedan zonas intermedias que no pertenecen necesariamente a algun resguardo, y esto hace de un modo u otro que tambien se presenten roces con diferentes actores. Por la misma razon que al no estar circunscrito en un resguardo aparentemente se consideraría como un area no protegida… " (It has been the tendency to consider the resguardos and indigenous reserves as protected areas. However, I think it is worth considering that when the resguardo boundaries are established, there are zones in-between not ascribed to any resguardo. And this makes it somehow possible for different [political] actors to get confrontational. This happens as a consequence of the non-ascription of the in-between zone, which is not considered as protected area… ) (S48) However it came about and assuming that both jurisdictions are somehow competing, some respondents argued that IR should be more effective, as it gives responsibility to the people for their own lives: "Yes, although I think indigenous reserves serve to protect the environment/area better. This is because they are protected by local people who value the resources and use them in a traditional and more sustainable way. Protected areas can be designated/run by Governments and this can remove the responsibility from the indigenous peoples." (S5); "Yes. I think that indigenous reserves do offer more protection than protected areas because it gives local people more incentive to use sustainable practices. They can see it being in their own interests" (S17) In contrast, one respondent argued: "Maybe there is, but I don't believe in reserves" (S35). And a second respondent (VA) added that poverty have driven indigenous peoples to behave unsustainably: "I think it is possible. However, some indigenous areas are completely degraded because they are selling their natural resources to survive." (S53). This response (S53) is related to one of those made to Q1: "To a certain degree, yes. I think that monetary considerations will always outweigh humanitarian concerns and it is very hard to convince people who are seeking a living from sometimes meagre resources that it is in their own good to give consideration to long-term sustainable use of their resources. It is usually easier and cheaper to move on to the next area when one area has been depleted." (S17) Both answers (Q1-S17, Q2-S53) echo a neo-Malthusian argument. It implies that a 'tragedy of the commons' is happening in Amazonia and elsewhere as result of overpopulation. The politics involved "No. Indigenous reserves and protected areas (for nature conservation) are two different political land use strategies. If the government is assigning an Indian reserve then they should respect the use the indigenous people are making of the terrain according to traditional use or to improved technologies. Areas for Nature conservation must be treated separately and with a different priority. We cannot make the indians responsible for the disappearing of the diversity. The government has to be responsible by applying appropriate conservation and management regimes" (S2) This response makes an argument for the need to differentiate between IR and PA as diverse political strategies that pursue different aims. The first would aim to 15 comply with Indigenous Peoples Rights, particularly that of self-determination. The second political strategy would aim at biodiversity conservation. The respondent acknowledges indigenous social change as indigenous management depends on both, tradition and technological improvement. Interestingly, the analysis provided does not try to conceal the confrontational nature of the relationship; nor does it neither place much hope in conciliation. On the contrary, it advocates for a distinction. If there is some hope or sense of utopia in the response it comes from solutions provided by technological improvement. Which is something this particular respondent had already stressed in Q1: "… . Development as the integration of western technologies or increase of income per capita, can be carefully done by implementing appropriate technologies into the productive activities of the communities. Sustainability defined as a continuous productivity level in the long term." (S2) Non-conclusive comment-Q211 Nowadays, the establishment or enlargement of IRs (Resguardos in Colombia) and PAs requires the interested proponents to follow long protocols, the fulfilment of precise administrative procedures and of legal conditions. One aim of the process is to allow different stakeholders to participate and to assure the fulfilment of fundamental rights to all citizens in equal conditions. In Colombia, like in many other parts of the developing world, when the "juridical figures" were established these procedures were not necessary, therefore, many IRs and PAs were established without participation of all interested parties. It is not surprising that some of the respondents refer to the confrontation or competition of regimes that began with their imposition. It could be of some significance that none of the respondents that claimed the need to harmonise IR and PA have been in Amazonia. In contrast, the two respondents that pointed out that these two regimes are conflicting in Colombia have been there. The analytical response that called for clear differentiation between the two also came from the group of people that had visited Amazonia (VA). From the set of answers given to Q2 it is clear that different and contrasting narratives ascribed to with respect to environmental management. For some of the respondents indigenous peoples are guardians of the environment, victims of colonialism or in risk of a cultural contamination that will force them to adopt maladaptive strategies that would threaten conservation strategies. For others, indigenous reserves are untrustworthy designations: the environment should be preserved against development and human intervention, be it indigenous or otherwise. Therefore indigenous peoples should not be in charge of environmental management. Yet, another political perspective is derived from hopes of compatibility between the two regimes, which although pursuing different aims are seen as relevant for environmental and human security at the same time. Thus, the third perspective could be characterised as dialectic or iterative. From this (last) perspective indigenous experience could help the development of conservation strategies; and, 11 Schematic summary: Table 2, Appendix 3. 16 at the same time, the revision of environmental and conservation management strategies could be vital for the survival of indigenous peoples. Hope or Utopian visions also have a place here: the development of technology is seen as a key component for adequate environmental management. Technological improvement would allow both compliance with indigenous peoples' rights and biodiversity conservation. We are sketching a continuum from our comment on Q1, suggesting that the narrative of conciliation 'reflects a process of thinking and acting that is deeply rooted in utopia'. Q3 - Do you think that the concepts of protected areas (PA), indigenous reserves (IR) and sustainable development (SD) are useful for environmental management today? Two respondents say that the concepts should be context specific: "Yes, but which of them is useful depends on context… " (S1). "As I said before, all these terms have to be defined properly in the first place before they can be applied." (S2). There were two respondents that simply said 'yes' (S14, S22), while one answered: "yes, if it works" (S4). S4's response suggests that concepts are instruments, and not surprisingly many answers referred to the "applicability" of these three concepts. Environmental indians and contamination risk Some respondents reiterated the idea, already expressed in Q1 and Q2, that indigenous peoples are practitioners of SD or conservation managers: "… Indigenous reserves are important because they allow the preservation of a way of living in sympathy with the environment long gone in most areas… " (S12); "Claro que si. Las culturas indigenas son un ejemplo de convivencia y explotacion sostenible del entorno en que viven" (Yes of course. Indigenous cultures are an example of coexistence with the environment they live in and of sustainable exploitation.) (S23); "Yes because indigenous people are the 'shepherds' of the landscape and they have a first-hand understanding and experience (handed down from previous generations) of ecosystem processes. Sometimes indigenous customs and habits reflect an understanding of nature's processes that can be exemplary in the planning of management plans… "(S41) One response re-enforced an idea presented in Q2, that indigenous sustainable practices are in risk as the younger generations begin to adopt western lifestyles: "… , but this knowledge is also in danger [endangered],… , shamanism is related in many cases to the management of the natural resources, but I have listened to the indigenous people from the community that I'm working in, that they're not interested in receiving this knowledge from their parents, and day by they they're a lot like us in their agricultural practices." (S45) Principles as instruments Various responses made reference to certain conditions that would have to be fulfilled in order for the concepts to be useful. This perspective, where the concepts are understood as political instruments, could be useful if a 'real' or 'truth-value' definition of them were accomplished. This truth-value would come from using the political instrumentality of a concept only if it were to reflect a set of principles such as intergenerational equity, empowerment, and participation. 17 And, in the case of participation, special emphasis were given to the incorporation of indigenous people, their knowledge and ways of dealing with the environment: "The concept of protected areas will only be successful if indigenous peoples are involved, therefore this would seem to indicate that indigenous reserves would be the best way forward of the two" (S5) "… indigenous reserves need to be redefined according to the wishes of the people who will be living in them,… (S6); "… If sustainable development means development with the means which exist and with the participation of the people concerned… " (S11); Yes. Exercising indigenous knowledge should not be limited to reserves but integrated into the management plans along with scientific knowledge more widely. (S26); "Yes… Any protected area, etc. must actively incorporate the participation of indigenous people" (S41) The idea of intergenerational equity is attached to that of resource reserve for the developmental process: "Yes… The sustainable development concept relating to the obligation of the present generation to leave enough natural assets and capital for future generations to enjoy at least the same quality of life we enjoy today must be at the heart of environmental management activities." (S12) "Yes, because the natural environment that we believe is endangered should be protected as a reference in future years to come and because of this a sense of environmental management is very important as the same environment becomes a resource for development" (S13) "Yes. We need to protect the area and its people and provide for sustainable development. (S21) "… pero estoy cierto que las areas protegidas independentemente del interes en prervarlas desempeñan un papel importante en el manejo de ambientes naturales para la captura de CO2, conservación de recursos biogenéticos/biodiversidad/ y como elementos de estudio para futuras generaciones… " (… but I am certain that, independently of the interest in preserving them, protected areas play a roll in the management of natural environment for CO2 sequestration, conservation of biodiversity/genetic resources and as study subjects for future generations (S25) "yes, otherwise development will go against our own endurance. I think we have to consider the possibility that we are not the most powerful force in this world." (S38) Risk and Protection Following this idea is that of concepts (as political instruments) being useful if they could provide and enforce protection (S13, S21 above). In this case either the environment is seen at risk (endangered species or ecosystems) or both indigenous peoples and their environments: "Yes. Protected areas are important as pools of natural resources not affected by human activity. Indigenous reserves are important because they allow the preservation of a way of living in sympathy [tune] with the environment long gone in most areas." (S12); "I think they are vital. Until everyone has a responsible attitude to environmental control certain protections have to be enforced." (S17) Some of the responses expressing a need for environmental protection have a sense of impending catastrophe: "Yes, but they are loaded concepts so we have to be careful in using them… sustainable development is the only way we will survive, but is usually glibly applied." (S6); "in a limited sense perhaps.but what we need to accomplish is protection of all that there is left, without cutting and taking land around the so called protected area. stop the modernisation process wherever it has not already reached into" (S32); "Yes, because they are the only source to preserve life on earth." (S51) 18 Protection but of cultural diversity: "… They may contribute to 'capturing' and saving fragile cultures and 'unknown' languages." (S31) Although acknowledging the need for protection, some respondents made it explicit that IRs were not effective, as the policies derived from such concepts (regimes) would increase risk instead of attenuating it: "… in terms of indigenous groups if they become circumscribed to a specific protected area then this will prevent persistence of nomadic lifestyles etc. and as a result the protected area may become 'unsustainable' as people are becoming circumscribed to a specific reserve. I guess this also answers the question on indigenous reserves, however, the indigenous reserves of N. America should be used as an example of the problems of tying people to such reserves,… " (S10) "… 'indigenous reserves' are not so useful - most of indigenous social problems have been caused by the colonisers, and are being reproduced through generations. Keeping indigenous people enclosed in such areas, and introducing paternalistic rules and laws is not healthy for any society. It instils racism in a society, and will not ensure that indigenous practices of environmental management will be maintained - that depends on the indigenous group and how they choose to manage their environment… " (S24) The need for integration and its impediments Some emphasis was put on the idea that there is or should be a link between the concepts (political instruments): "Yes all concepts are useful as they each permit different aspects of the economic/ecology debate to enter into the wider public arena. Ultimately for there to be sustainable solutions to environmental problems there needs to be a holistic approach adopted… " (S7) "… environmental development will not be meaningful without taking into account the interrelation between 'indigenous reserves' and 'sustainable development'" (S11) "Yes, because all areas are linked with each other very closely" (S18). "Yes. Exercising indigenous knowledge should not be limited to reserves but integrated into the management plans along with scientific knowledge more widely." (S26) "… Lo que creo es que tanto las reservas indigenas, como las areas protegidas deberian orientarse hacia un desarrollo sostenible. Bien sea que estas dos figuras se translapen o no. Si entendemos el desarrollo sostenible como un proceso que involucra criterios sociales, culturales, economicos, y ambientales." (… What I do believe is that indigenous reserves as well as protected areas should direct their attention towards sustainable development, whether or not the entities [juridical regimes] overlap. If we understand sustainable development as a process that involves social, cultural, economic and environmental criteria.) (S34) However, quiet a few responses pointed out the problems that prevent this integration from taking place: 1) Incompatibility of interests between IR and PA: "… Protected areas are useful, but they raise the debate as to whether one should protect an area and exclude people from it so that a certain species/ archaeological site/community can survive or whether people should have access… " (S10); "It is quite difficult to harmonies those concepts, specifically among indigenous people. They are convinced that 'sustainable development' is an imperialist concept, and the first idea they have -as far as they hear the concept- is that they are going to be exploited by others… " (S40) 2) The prevalence of economic efficiency and profit at the expense of anything else: 19 "… El desarrollo sustentable que ha sido cada vez mas un objetivo importante en varios paises del mundo. Pero encontrar los balances correctos ha sido y es dificil, particulrmente cuando las sociedades y gobiernos estan sometidos a un proceso de globalizacion y de efeicientizacion economica. He ahi los conflictos permanentes de lograr un desarrollo verdaderamente sustentable que considere no solo los aspectos economicos, pero politicos, cultrales, sociales y ecologicos o ambientales. (Sustainable development has become an increasingly important objective in several countries around the world. But to find the correct balances has been and continues to be difficult; in particular as a result of societies and governments being subjected to economic efficiency within the globalisation process. There are permanent conflicts in the way of obtaining a real sustainable development that involve not only the economic aspects, but also the social, cultural, ecological and environmental criteria " (S25). "… too many people think of 'sustainable' as meaning economic sustainability and not environmental sustainability." (S30). "… While protected areas and indigenous reserves serve to maintain environmental quality, the concept of sustainable development is often disregarded for the sake of profits and globalisation." (S33) 3) Political manipulation: "I think there have been problems with these concepts for two reasons: First, they mean different thing for different people, second, they have been used and to serve particular interests. There are several and opposite definitions of 'sustainable development' and it's a difficult concept. 'Indigenous reserve', used as a general concept does not describe usefully the complex realities and 'protected areas' have been used to serve particular interests over time so I think it is seen suspiciously by a lot of people." (S44) "I think so, but these concepts are used a lot by politicians, and then the meaning can be manipulated". (S46) "… The big problem is not related to the concepts alone, it is related to the way in which these are applied according with particular interests and purposes. Many times the terms are used by different groups or organisations in order to pretend to be environmental friendly or responsible, when the real purposes reveal an opposite target or interest." (S47) "… Muy seguaramente estos términos se manejan como deben ser en el plano académico teórico, mas no ocurre lo mismo en el ambito práctico donde lo que prevalece son los interese de los diferentes actores que trabajan en este campo, lo que lleva inevitablemente a que se presenten situaciones de tension entre estos y se deje de lado el objetivo primordial en cuanto a la conservación y le manejo ambiental" (For sure, theoretically and within the academic circles these concepts are managed as they should be. Although, in the practical scenario privilege is given to the particular interests of those different [political] actors who work in this field. Thus, it is unavoidable that tensions will arise between these [political actors], which leave aside the fundamental aim of environmental management and conservation) (S48) 4) Semantics, the concepts mean too many things to too many different political actors (S44 above): "… 'Sustainable development' is not so useful for environmental management, as the concept is too contested - it means too many different things to different people." (S24); "As I said, the problem is that there are many definitions of those terms and it makes it difficult to determine if they are useful in one place compared to other places" (S50) Dynamism The perspective of 'dynamism' reflects a perception of mutating meanings as an advantage. Under this perspective 'contested' means 'in change', which is seen as part of a learning process, which is in tune with the idea of local definition of concepts (emphasised above): "Ultimately for there to be sustainable solutions to environmental problems there needs to be a holistic approach adopted, where people can better appreciate that their lifestyle has much in 20 common with others - even if they are in an OECD country and cannot appreciate the day to day lifestyle of someone in a less developed country. … . Therefore the concepts listed can provide an opportunity to raise the awareness of the majority of the world's people." "Yes, there is plenty that can be learned from these three concepts and also applied" (S37) "A lot, I believe there are a lot of things we can learn from them, specially in this field of study,." (S45) "If these concepts are [understood or interpreted] under a dynamic and changing world (attached to contexts), which mean that there is not a unique definition or way to apply them, I think they are still useful for environmental management." [original: understanding or interpreting… ] (S47) The need for new concepts-Q3 Contradicting narratives can be appreciated through the reading of these responses. There is a group of respondents that are uncritical of the concepts or the policies derived from them (like S37, S45 above and): "Yes, they are important to efficient environmental management" (S28); "Yes. An understanding of the mechanism of these terminologies is essential for effective environmental management … " (S9). Another group could be made out of those responses that reflect suspicion or are definitely critical of the concepts (S10, S24, S25, S30, S33, S40, S44, S46, S47, S48, S50 above). And, besides the group of respondents that express conditionality or hope (see above), there is a group of responses that, while critical of the concepts, acknowledge that at present they are all we have: "… which of them is useful depends on context… If an ethnic group is to be allowed to determine the course of events within its own territory, then the territory must be reserved for them until such time as they develop complete autonomy or decide to integrate more closely with wider society. Sustainable development may seem a rather broad, unspecific term, but it does at least draw attention to the unsustainability of conventional development… " (S1) "… The concept of sustainable development is gradually getting better developed and, even if it is not strictly attainable, gives decision-makers something to work towards… (S5) "I don't agree with the concept of SD as it is a contradiction in terms, but at present there are few better alternatives… " (S10) One respondent actually moved forward in the critique, pointing out that the concepts were built on preconceptions and identifying the need to generate new concepts that would integrate the useless categorical divide of nature and society: "I think they are old fashioned, and generated by the Anglo-Saxon culture. We should move towards an increased compatibility between human activities and nature, making it therefore not necessary to talk about reserves, or natural areas." (S35) Non-conclusive comment-Q312: The majority if not the totality of respondents took 'concepts' as 'politics'. They discussed the history of these politics, their adequacy and sufficiency. It is very interesting that while the conduct through which political ideas become policies is supposed to be complex, it is obvious for the respondents that there is more than theoretical debate going on in the process of policy making. There is a prevailing, sometimes automatic or non-reflexive awareness that narratives pursue the aims that drive the policies and politics that are transforming the environment. 12 Schematic summary: table 3, Appendix 3. 21 In continuity with the results of Q2, only 1 out of five respondents of those who argued for the need to integrate the concepts had been in Amazon; while the two respondents that argued the case of 'incompatibility of interests' had been there. Of those which suggested that these concepts –political strategies- are useful for environmental protection or that this is the last chance –catastrophism- for life, none had visited Amazonia. It may be of some significance that none of the five respondents that suggested that IR might be a better strategy than PA have been in Amazonia, while one person of the two that argued that IRs are ineffective had been there. The responses correspond to several narratives that can be identified. One of them is that of 'confidence in science and trust in political instrumentality' derived from the (traditional definitions of) concepts outlined. Another narrative is that of 'natives as heroes and outsiders as villains', which is reflected in the suspiciousness of concepts based in untested assumptions and in mistrust of the governmental policies derived from them. In summary there is a status-quo narrative and a counter narrative. Yet a third type of narrative could be identified, that of 'critical understanding'. Q4 – Should environmental managers (EM) get involved in the territorial ordering process (TOP) of the Amazon? One of the respondents simply answered yes (S4). One was unsure (S52), perhaps suspicious? One considered the question was tricky (S32), and three of them put the question into question. Two of these responses asked for the term 'environmental manager' to be defined: "Difficult to answer. Define the roles, mandate and empowerment of the environmental manager… " (S31); "What do you mean by environmental managers?." (S6). The third one was more critical: "this sentence is colonialist as if indigenous peoples of Amazonia were not in fact environmental managers" (S27). With a similar intent, one respondent argued that indigenous people were better-qualified environmental mangers: "Las comunidades indigenas han sido las mejores administradoras del territorio ancestral, eso debe ser respetado y replicado en zonas donde la intervención humana 'civilizada' ha afectado las condiciones ambientales. (Indigenous communities have been the best managers of ancestral territories, this should be respected and should be replicated in areas where 'civilised' human intervention has affected environmental conditions) (S20)" The response of Indigenous peoples as better managers had been expressed in Q1, Q2 and Q3. Another three responses reinforced the ideas of catastrophism, the need for urgent environmental protection and to stop development (S32, S33, S42). Perspectives EMs are the ones: "Definitely" (S12); " … They have in many cases a better view for the long-run." (S18); 22 Yes. Who else is better suited to do so?" (S21); "Environmental Managers should get involved. They are best able to ensure protection of ecosystem" (S28); "Por supuesto que si. Ya que el ordenamiento territorial de un territorio (en este caso de la Amazonia) debe tener como objetivos el desarrollo sostenible." (Definitely. Territorial ordering (of the Amazon in this case) should have sustainable development as an objective) (S34); "Because they are the ones that can understand the balance that must exist between economic development, traditional culture and environment." (S36); " They should, how can they do whithout?" (S46) "Yes, because they can contribute to better territorial ordering in the region" (S53) EMs and scientists figure out the solutions and take the decisions: "Deben estar involucradas todas las personas del planeta, pero con mas razon los 'decision makers', que a fin de cuentas, toman las acciones concretas sobre nuestro futuro medioambiental. (All people from the planet should get involved, but the 'decision makers' have more reason to be there, after all they are the ones that take the concrete actions in respect to our environmental future) (S23); "Yes, but along with some other scientists, not only because of the importance of the Amazon from a global point of view, but specially for the importance for the people living there." (S35); "Yes, always considering multiple disciplines result in a better understanding and so better solutions." (S38) But taking into account the other opinions: "Yes, although indigenous peoples will also play a major part and without them any agreements between Governments and environmental managers will not work… " (S5); "Not always, because it is necessary to take into consideration lay people's opinions too." (53) Indigenous peoples direct EMs: "If they are asked to do so by indigenous peoples, I see no problem with this." (S1); "Territorial ordering should be primarily decided upon by the indigenous groups that inhabit them, … ultimately decisions need to come from the bottom upwards" (S10); "… The indigenous people should be in charge of the program at the ultimate level" (S14). " They should but they should make sure they respect the opinion of indigenous people and they should be very discreet in their approach and aim for cooperation." (S41) EMs have equal rights to participate as other stakeholders: " Of course. All actors should be involved in the process… It doesn't mean that they have to take decisions but they can evaluate the circumstances under different and also important perspectives." (S2); "What do you mean by environmental managers? But yes, I think they also have a stake in the fate of the Amazon, and have a right to make their voices heard. (S6); " Involvement - yes but only in collaboration and co-operation with the Amazonian people and those in the higher levels of bureaucracy and policy making … Environmental managers can make significant contributions in this area, given their depth of understanding of the issues (relative to the general public)" (S7); "Deveriam estar envolvidos no processo de re-ordenamento territorial, junto com edndios, ribeirinhos etc" (they should be involved in the territorial ordering process together with indigenous peoples, riverine inhabitants, etc." (S29); " I think they should be involved as advisors and technical support but I support the idea of a non-technical management, where decisions are taken by the different stakeholders based on the technical advice and the social, cultural and economic factors." (S44) 23 But this intervention should be avoided within indigenous territories: "Not in indigenous reserves or territories which historically have been managed by indigenous communities. In other areas, should be taking part in dialogue of knowledge between cultures, people, communities, scientists and decision makers from private and government sectors, to order process on the amazon area." [Original text:… historically has been management by… ](S47) The apolitical EM: "Yes, but not for political reasons. It should be for the cause of sustainable use of our natural environment which is our heritage." (S9); " … Generally though I think that environmentalists like missionaries before them should not get involved in political processes as this can have a very negative reaction within the local community." (S17) "Yes, their knowledge will hopefully be of use in the ordering process" (S37) The political participation of EMs: "Yes, to counteract the interference of other external actors but hopefully to work with the indigenous people respecting their values and practices, not independently." (S26) EMs as facilitators of the dialog between IK and WS: "… without them [indigenous peoples] any agreements between Governments and environmental managers will not work. Environmental Managers should facilitate discussion… " (S5); "Territorial ordering should be primarily decided upon by the indigenous groups that inhabit them, environmental managers roles here should be as referees to help in the co-ordination of the process, but ultimately decisions need to come from the bottom upwards." (S10); "It's necessary for people involved in this field of study, that had already gained a conscience, and that are able to understand that we have to work with indigenous, not from our usual management vision, but theirs, trying to see the world like they do. In this way could be easier, perhaps to understand and give convincing and why not scientific arguments to the authorities (or people in charge of handling these affairs) about the different way they have already distributed their territory, which [in] most of the case (if not all) doesn't have our political distribution. (I.E, those groups that live between Colombia and Brazil boundaries) they don't have the same division of territories, because of this, they must be managed in a way more in concordance to their political organisation." (S45) Capacity, ability and quality of EMs: "Depends who the environmental managers are - if they are from the area and have a passion for the area, then why not. If they are drafted in from outside, and seen as the 'outside experts' then probably not - it usually causes friction within the area."(S24) "Define the roles, mandate and empowerment of the environmental manager. They may fall into different categories, of which I may name at least 4: 1. The conflictive manager. Created by a lobbying body. A good example is the body (forget the name) that is in charge of the Everglades in Florida. Their work is tainted by conflict of interest: the provision of water to cities and sugar cane farmers, at the same time maintaining the 'wet lands' as an ecosystem and controlling flooding! 2. The romantic. Exemplified by rich Europeans or North-Americans. Wanting to keep habitats, they may buy some land and resort to eco-tourism in order to keep their sustainability. I believe there are some German managed 'eco' destinations in Ecuador. Driven by an alternative way of life, they may not 'manage' the environment as they should. 3. The bureaucrat. A member of a government agency or NGO that may not be aware of local needs, responding always to policies made from a distance. Current legislation may be a hinder. "Los paisas", developed and colonised what is today Risaralda, Quindio, Caldas and 24 parts of Choco in Colombia, by using legislation that enabled them to cut and clear big forest areas to be claimed afterwards, creating the concept of the "colono". A colonisation process I witnessed in Caquetá some years ago. 4. The "grass roots" manager. Perhaps, the type who knows best the ecosystem and the power relationships that develop around it by the people involved with it. Usually their voice is not heard, mainly because of the threat they represent to some landowners or 'colonos'. If the law regarding claiming land that has been cleared is still existing, managing the environment is going to be a great task. One shall not forget that the 'colono' phenomenon represents one of the many socio-economical problems a nation like Colombia faces. … Management work usually develops around a policy. Trust among all participants is primordial. There ought to be some kind of legal-economical framework that will ease management work. If this is in place and all conflicts of interest reduced, then the territorial ordering process of Amazonia may become real." (S 31) Political risks, EMs tough job: "Yes, however the pressures on the person might be extreme. It would be preferable to have both on-site environmental managers and use some respected external managers as reference." (S15); "Yes, but bearing in mind that you should work with politicians and many kinds of 'parasitic' people which are thinking every day in the short term. It means that environmental managers are not enough for sustainable management and use of natural resource: their analytical models as well as their technical capacity is necessary, but they cannot work isolated, they require to work with others, despite the fact that 'the others' could (and should) think in a different way." (S40) Summarising-Q413 Like in the responses to Q1, Q2 and Q3, we can identify different and often contradictory perspectives. There were those that argued that environmental managers14 are the best qualified for the task and appeared somewhat perplexed by the question. Within that group there were those responses that assumed that decisions were taken by environmental managers or should be taken by them, although two expressed that others' opinion should be considered to a lesser extent. In the other direction were the responses that questioned intervention by EMs and considered it useful only when the decision-making process was led by indigenous peoples themselves. Yet, a third group was of the opinion that EMs should get involve in the same conditions that other stakeholders, such as indigenous peoples but, one respondent suggested they should not intervene in the management of indigenous peoples' territories at all. 13 See also Table 4, Appendix 3. 14 Called EMs in the survey to differentiate them from other experts and indigenous peoples. As it has been explained elsewhere (See "The march of the Manikins: Agroforestry practices and Spiritual dancing in Northwest Amazonia) indigenous peoples management of the environment departs from a different rationality and uses different instruments. What indigenous people from Northwest Amazonia call "management of the world" is not only a set of shamanistic practices but a way of living that combines social aims, aesthetic values, religious believes, and economic practices in a distinctive manner. Although acknowledging indigenous peoples from Northwest Amazonia are in fact environmental managers, the author has stressed that their "management of the world" incorporates many things, some of them of tremendous importance for environmental management more generally. 25 The other contrasting perspectives concerned the character of the intervention. While one group of responses were of the opinion that EMs should not get involved in politics, but have a technical approach, others thought that they should get involved to contrast and balance the political interests of other groups. A third group emerged, which advocated the intervention of environmental managers as conciliators and facilitators. Related to this roll of managers as advisers there was a group of responses showing concern with the capacity, ability and quality of environmental managers and, the possible risks that they have to face. Non-conclusive comment-Q4: As in responses to questions one, two and three, we can trace arguments and contra-arguments. One set of respondents portrays EMs as heroes. In this scenario they face a tough job, they are well trained, better able and indispensable for the process of territorial ordering; their politically risky job in which they have to make the decisions would be fundamental for diminishing environmental risk and even saving life on earth. (As in Q2 and Q3 none of those arguing conservation/catastrophism had been in Amazonia). A counter narrative is that provided by respondents arguing that EMs' participation should be directed by indigenous peoples (IP) or that the projects should be led mainly by natives, and that EMs should not intervene in the management of indigenous territories: in this case the heroes are indigenous peoples. A second counter narrative seems to be reflected by some of the respondents. In this scenario, EMs like IP should have equal rights to participate as different stakeholders, in this case decisions would come from a rational process in which dialog between cultures would take place. The participation of EMs would not be limited by their status/power but by their capacity, ability and their roll as facilitators or conciliators. Discussion European colonisation of Africa, Asia, the Americas, and Australasia from the late fifteenth century onwards, gave a tremendous boost to the volume of global transactions involving natural resources. Over the long run, trade in these resources, and in an increasingly diverse array of environmental services, has been expanding ever since. However, much of what is called globalisation in the twenty first century has more to do with developments in information technology since the late 1900s. The increasing speed of communications media and information transfer have proved fundamental in economic restructuring and the transformation of the world into a largely urban space (Castells 1996). In the globalised, twenty first century, local political decisions have little chance of being autarchic; international policy advisors inform local stakeholders about what is considered adequate or legal in accordance with international treaties, foreign protocols and political compromises. The local politics of environmental management is the concern of everybody: corporations, governments, international, regional and national NGOs, all of which compete for access to information and expansion of their scope of power in the political arena (Ambrose-Oji, Allmark et al. 2002). During the 1990s, and especially after the Río Earth Summit in 1992, one of the main topics of discussion was management of the global environment (Sachs 26 1993). Global targets for sustainable development were established at Río and similar processes were set in train at regional, national and local scales all over the world, following the guidelines set out in one of the policy documents agreed at Río: "Agenda 21". The official discourse that emerged from the Río process was replicated and many of the assumptions that informed the original discourse have been accorded a quasi-factual status by many people all over the globe (Sevilla_Guzmán and Woodgate 1997). The official discourse on globalisation emphasised the need for environmental management at supranational levels. At the same time, counter-discourse or anti-globalisation narratives have emerged. These emphasise the rights of indigenous people and local political actors to manage natural resources independently, in ways that allow them to make their own livelihood decisions and establish resource-use regimes that can provide the environmental goods and services that people need15. The management of the environment has always motivated debate and often led to confrontation. One of the main arguments of conservative conservationists concerns the 'vulnerability' of rainforest environments, and thus the need for their protection. Since the 1980s the problem of deforestation of tropical rainforests has been a global issue with special emphasis in South East Asia, the Congo basin and Amazonia (Adger, Benjaminsen et al. 2001). In a 1998 analysis of 'rainforest' web-sites, Stott revealed four metawords within the conservation rhetoric: orientalism (the exotic other), climax (harmony), old age (ancient, undisturbed) and vulnerability (Stott 1999). Metawords such as these become key rhetorical devices so that even research and development project proposals tend to employ them, thus replicating assumptions that are no longer questioned. How is this metalanguage produced? What are the bases of its principal cannons? And why is it that semantic analysis tends to remain the preserve of scientists – or is it something that is also dealt with at a local level? Narratives can be traced back in time. Equilibrium disturbance (climax rupture) and environmental fragility (vulnerability) both played parts in Hardin's 1968 'tragedy of the commons' (Hardin 1998). The neo-Malthusian discourse of environmental catastrophe as a result of an increasing population (of 'poor people') lies at the heart of Hardin's tragedy. The conservative conservationist perspective on the management of the rainforest is based on mistrust of systems of environmental management in which property rights (over life and resources) are not yet marketable. From a conservative political perspective responsible environmental action can only be achieved through the clarification of property rights to allow the unfettered action of free markets for the negotiation of such rights. It is assumed that the tragedy of the commons is happening or will happen in rainforest contexts where private property rights are not yet the rule and where societies still practise communal environmental management regimes based on indigenous knowledge rationalities in which nature and society form an ontological continuum. For conservatives only free markets for environmental rights, good and services can guarantee sustainable development. Neo-Malthusian 15 The discourses that emphasise on the need of eco-efficiency, economic transnationalization and planetary ecological management, were named by Sachs as contest and astronauts' perspectives. And the counter-discourse arising from the desempowered communities of the South as the home perspective (Sachs 1977). 27 and neo-liberal assumptions are fundamental to this perspective on sustainable development. With the aim of promoting Agenda 21 at local, national and regional levels, a complex and sophisticated process of institutionalisation was embarked upon. Amazonia did not escape this process; governmental officials or conservationist NGOs replicated the dominant conservationist discourse at the local level in NWA16. This official discourse of deforestation with its main initiative of protection of the environment from people has been labelled 'hegemonic' (Stott and Dullivan 2000) or 'neo-Malthusian' and 'managerial' (Adger, Benjaminsen et al. 2001). It should come as no surprise then that counter narratives have developed in Amazonia (and elsewhere), for many of which the principal intention is to contradict the conservative policies derived from this hegemonic discourse. The rights of indigenous people to define the course of their lives: their rights to manage natural resources and the environmental services used or supplied by the Amazonian environment have been key issues in these significant counter-claims against the official Amazonian territorial ordering politics and policies, which have involved environmental management that has been designed elsewhere. This counter-narrative pursues the principle and right of self-determination against the interests of political initiatives for global environmental management. The counter-narrative was not just a reaction to neo-liberal, neo-Malthisian conservative politics and conservation policies during the 1980s and '90s, however. In Latin America, all indigenous peoples' rebellions against the European empires were motivated by a call to reconstruct pre-colonial socio-cultural orders returning to territorial orders where the management of 'agroforestry' was undifferentiated from the sacred (Varese 1996:124-25). In modern, post-colonial states, indigenous peoples continued to struggle for the recognition of their territories. In today's NWA this struggle is related to governmental and conservationists policies of environmental management and the presence of armed groups opposed to political resolution of territorial ordering. Many of the Protected Areas (PAs) of NWA were created at a time when no legal procedure was established for public intervention in the designation of such areas. The official titles of the PA or IR (Resguardos in Colombia) have not prevented non-native invasion of lands or the expansion of illegal crop production inside either PAs or IRs. Conservationists and indigenous peoples alike have vacillated between alliances with, and the rejection of, the armed groups in charge of illegal crop production, depending on the political gains to be made and the risks involved in rejecting the proposals or achieving an alliance. The armed groups, on their part, have sought political alliances when such co-operation could benefit their military capacity or improve the managerial efficiency of their enterprises.17 16 With respect to the territorial ordering process, the Colombian Amazon controversy is discussed in Forero 1999, 2000; Forero, Laborde et al. 1998. 17 See Forero 2000, "Territoriality and Governance in the Colombian Amazon". 28 As far as local inhabitants were concerned, rainforest conservation policies arrived in NWA from another space and time. The legal establishment of protected areas took no account of the opinions or desires of the peoples already inhabiting NWA. Indigenous agro-ecosystems and the livelihood strategies of more recent colonisers were both ignored. The ideology expressed through legal frameworks was that of protection of the environment from people. The villains were local inhabitants and the regulations to be enforced were those of expelling people from the 'conservation' areas and maintaining their exclusion. The dominant discourse made no distinction between complex indigenous agro-ecosystems and the less sophisticated livelihood strategies being developed by recent immigrants. All of them were labelled as "slash and burn" agriculture (Myers 1980). Yet it has become increasingly apparent over the last thirty years that slash and burn is just an aspect of indigenous environmental management in Amazonia, which combines agricultural production, fish and game management, ritual prescriptions, and aesthetic developments18. It has even been suggested that movement towards "short cropping/long-fallow" cultivation patterns within indigenous Amazonian agro-ecosystems was an strategic response to alien invasion of territories and the introduction of metal axes (Denevan 2001: 115-31). Today, most ethnoscientists find it self-evident that the concepts of "chagras" (gardens) and "rastrojos" (abandoned gardens) are far too simplified to reflect the structure of cultivations over the short-, medium- and long-terms, in accordance with local knowledge of agro-ecological variation. It is obvious that indigenous environmental management has transformed Amazonian ecosystems for millennia; this was already evident to many of the nineteenth century European explorers19. Even the most knowledgeable people in the industrialised world have no precise idea of how 'vulnerable' rainforest is and few have accurate knowledge about the political conditions facing indigenous peoples or other human inhabitants of the Amazonian rainforest. With respect to NWA, even the most determined researcher would have problems accessing this information. It is often said that the rainforests of Amazonia are the 'lungs of the planet' (S.33), a metaphor used to emphasise the region's role in the carbon cycle, especially the absorption of CO2. This is somewhat ironic given that our own lungs actually consume oxygen and release CO2 during respiration. Indigenous people have been portrayed as villains or victims depending on the observer and the moment of observation. When portrayed as victims the picture is something like this: the wise guardians of the rainforest are obliged by violence to sell their natural resources or abandon their noble environmental practices. The role of violence in the functioning of extractive economies has been well documented. Violent coercion has been the dominant system in NWA for more than a century. Although indigenous people are no longer sold, 'debt-peonage' systems still dominate and exploit poor indigenous and immigrant inhabitants of 18 See Forero 2001, " The march of the Manikins: Agroforestry Practices and Spiritual Dancing in Northwest Amazonia". 19 See Forero 2002a, " Indigenous Knowledge and the Scientific Mind: Activism or Colonialism". 29 NWA. These people are employed for the harvesting, transport and commercialisation of coca base, cocaine and, the functioning of 'extractive economies' in general (Gómez, A. 1999). But there has been an indigenous response. This has sometimes taken the form of open rebellion and sometimes that of making strategic and tactical alliances in an attempt to obtain or preserve political power, to secure the acquisition of merchandise or simply to survive20. The counter-hegemonic narratives that we mentioned above have been labelled 'populist discourse': making it explicit that the victims are the indians and the villains the international organisations, sometimes allied to transnational corporations (like oil drilling companies) and the dependent and often corrupted governments that collaborate with these international organisations (Adger, Benjaminsen et al. 2001: 687). For NWA there are reports that seem to corroborate these arguments; e.g. indigenous peoples and environmental campaigners have protested jointly in Ecuador and Brazil against the construction of massive pipelines planned to cross through both IRs and PAs in both countries. The pipeline construction projects in both countries have arisen following collaboration between national governments and international oil exploration companies and have provoked public feelings of outrage (Weinberg 2001)21 . " [In NWA] Governments, multilateral lenders, multinational corporations, private banks and other institutions may not be counting on the convenient disappearance of indigenous peoples who get in the way of their ambitious development plans, but they often act as if they are." (Rabben 1998:122) "We who live in indigenous communities are surviving in the midst of a war imposed upon us by different factions and by the very same Colombian state that historically abandoned the countryside and permitted our lands to be invaded by waves of colonizers. Today we are caught in the crossfire, menaced by killings and displacement, while the State manifests its presence in the air with planes that slowly kill our plants and animals, our subsistence crops, and our people." (Organizacion Zonal Indigena del Putumayo_ OZIP 2002) However, is it possible to claim that there is a policy of 'ethnic cleansing' for NWA? From one side the whole issue of national sovereignty has been put into question; the expansion of Plan Andino (formerly Plan Colombia), the USA's anti-drug strategy for Latin America, exemplifies the delicate situation in which some of the Latin American countries have entered the twenty first century. The military component Plan Andino is aimed to support economic measures, the famous and indeed infamous structural adjustment plans that have provoked strikes and rebellions22. Additionally, even if there were an official policy of ethnic cleansing, South American States, given their size and power, would find it difficult to implement 20 See "Indigenous Knowledge and the Scientific Mind: Activism or Colonialism" (Forero 2002a), and "Technology in Northwest Amazonia: Sketches from Inside" (Forero 2002b). 21 For recent (March 2002) press releases on this issue see www.amazonwatch.org and www.americas.org 22 See Forero and Woodgate 2002, "The semantics of 'Human Security' in Northwest Amazonia: between indigenous peoples''Management of the World' and the USA's State Security Policy for Latin America". 30 it. The poor, be they indigenous peoples or colonisers are in the middle of a territorial war linked to international networks of criminality; they have been displaced, kidnapped or killed regardless of their claims of neutrality. In the case of Colombia, although some military authorities have been linked to some of the worst of the paramilitaries' atrocities, it has not been proved that the State itself has a policy of ethnic cleansing. In the case of Brazil, in 1996 the national executive proclaimed Decree 1775, instructing a right to contravene which, contrary to 169 WTO international agreement on Indigenous Peoples' rights, gave other stakeholders the opportunity to challenge Indigenous property rights. Paramilitary groups associated with illegal evictions of indigenous peoples in Brazilian Amazonia have long sought such a 'charter'. At the same time, the decree left the definition of indigenous land rights to the will of the executive power itself (Ministry of Justice). But, as in the case of Colombia, it cannot be proved that there is a policy of ethnic cleansing. It has been suggested in the non-conclusive comments on the survey results, that many people's responses echoed hegemonic and populist narratives. Indigenous peoples were portrayed as heroes or victims, as well as scientists and environmental managers. However, quiet a few of responses cannot be associated with either populist or hegemonic narratives. There is a group of responses that reflect critical thinking and are willing to challenge such simplistic dichotomies. Thus, the concept of sustainable development has been questioned, suspiciousness of western, scientific and technological solutions was expressed, and there was little willingness to give environmental managers carte blanche to prescribe whatever measures they might see fit. Interestingly, this last group, while acknowledging the need for: new concepts and adequate guidelines for environmental management, and the difficulty of achieving conservation targets while complying with indigenous peoples rights, still consider the concepts of SD, PA and IR as useful or the politics derived from them as desirable. What is interesting is that the responses to this survey, which were made by outsiders (respondents were not inhabitants of Amazonia), reflect a tendency to picture the conflict over territory in ways that do not correspond to either of the two main narratives. We can say that inasmuch as outsiders see possibilities for political action outside hegemonic or populist approaches, so Amazonian insiders are organising and negotiating regardless of whether their political discourse echoes either conservative or counter-hegemonic politics of territorial ordering. As no significant statistical analysis could be derived from the survey it would be difficult to speak of tendencies. At first sight it seems that adherence to hegemonic, counter-hegemonic, utopic or conciliatory narratives reflects each respondent's intellectual background more than his or her witnessing of the situation of peoples and forests in Amazonia. However, certain coincidences among the responses to each question might be representative: - For Q1-SD, two out of four of the respondents that accepted the imperative of SD without question have been in Amazon, none of them is a social scientist (SS) though and the other two were environmental managers. None of the SSs 31 that had visited the region argued for complete incompatibility between sustainability and development. Instead, SSs were part of a third group acknowledging that the concept of SD might be of some use, given certain conditions. - For Q2 – the relationship between IRs and PAs, not one of those who argued for the need to harmonise the two concepts (5), or those that emphasised SD as a desirable aim that has not yet been reached (4), or those or that argued that IRs are better than PAs (2) had been to the Amazon (in total 21 % of respondents). Respondents that had visited Amazonia (VA) were among those that acknowledged a relationship between IRs and PAs and that the relationship can be both complementary and competitive. Two respondents from the VA group argued that a complementary relationship was not possible in Colombia and one of them pointed out that being political strategies with different aims they should be kept differentiated in order to avoid conflict. This result might indicate that people that have been in Amazonia are more aware of the problems of territorial ordering caused by the imposition of regimes based in alien concepts. - For Q3 – on the usefulness of the concepts, none the five respondents arguing that IRs might be better that PAs had been in Amazonia, while one of the two that argued that IRs are ineffective had visited. Only one out of five respondents that argued for the need to integrate the concepts had been in Amazonia, while both those that argued for an incompatibility of interests have. This result seems to confirm that people who have visited the area are more conscious of the problems caused when policies formulated elsewhere are imported to Amazonia. Conclusions All technological adoption/adaptation has diverse effects in the life and development of society. People living within the society that is adopting them, and the outsiders that are analysing cultural change perceive these effects in different ways. The assessments of 'usefulness' or 'risk' a society makes when adapting/adopting technologies are linked to the conscious and subconscious present and future scenarios into which the society places itself alongside other societies. If the rest of the world wishes to respect Amazonian indigenous peoples' rights of self-determination, they should not intervene in ordering processes of indigenous territories. The problem is that indigenous ways of dealing with the world might not be compatible with the ideas that foreigners have with respect to Amazonia, its peoples and its future. And, for good or bad, fairly or unfairly, each group has a way of intervening and exercising a certain amount of power to modify the global political agenda for the governance of Amazonia in function of their own particular interests. Replication of narratives is a common strategy used by all groups aiming to make alliances and enhance their power. However, the responses analysed here seem to indicate that a large group of people (at least from the academic sector) is 32 unhappy with the assumptions behind either populists or hegemonic discourses with respect to rainforest management, and seeking new ways of environmental policy making. This group of people acknowledged that political conflict has derived from policy formulated elsewhere, and derived from an epistemology alien to local inhabitants. There are varied political groups competing for the governance of Amazonia. Information and Communication Technology (ICT) facilitates analysis and political action. It is expected that better-informed indigenous peoples would be in a better position to make decisions with respect to the governance of Amazonia. At the present time, the indigenous peoples of Amazonia have very limited and precarious access to ICT. Thus, their perspectives on territorial ordering are less likely to be represented than those such as conservation agencies, multinational developers, insurgent and mafiosi groups, all of which have far superior access to ICT. 33 Appendix 1 PRIVACY POLICY: Email addresses will be used only to send out materials related to this survey. Aggregate survey results may be distributed, but all personal data will be kept strictly confidential. No information about individual users will be disclosed to third parties. 34 Appendix 2 Summary of Web-site technical work The most demanding work was designing the pages that would contain indigenous territorial maps. CAD versions of the map would have to be transformed into image files suitable for Web use. In order to do this ArcView- GIS (Geographical Information Systems) software was needed. A picture of the map could be easily generated in ArcView-GIS and to certain extent, editing and colouring could enhance some features. But such a map or, more precisely, such a picture of the bi-dimensional representation of the Tukano territory remained inadequate for publication in WebPages. "The pics were to heavy" (I would learn the ICT design jargon), meaning that the memory used to storage, loading and unloading of these pictures was vast. Besides dividing the map and generating pictures of several areas, these pictures needed transforming to make them 'lighter'. This meant that the pictures had to be edited and the storage format had to be changed in terms of the colour pallet and resolution (a maximum of 72 dpi). Most importantly, the pictures should look better! An early version of PhotoImpactTM was used to change the colours and other features as well as to design the icons that would be used to identify the hypertext links between pages. However, the software was not appropriate for the task and the 'pics' were still too heavy. The design was poor, too rigid, with inappropriate colours and, worst of all the 'weight' of the maps would not allow for easy loading of the images by potential users. To change the maps (pics) again, PhotoshopTM was used, while major design transformations were achieved using FireworksTM software. For the actual montage and edition of the whole web-site Dreamweaver3TM was used. A similar process was followed to generate the vegetation map, which was adapted from one of the Amazonian Vegetation maps generated by Puerto Rastrojo. The introduction to a political ecology taking as a case study the Yaigojé Resguardo, was originally a single text (like in the preliminary version) but following the advice of critical reviewers, this page was divided into six parts. 35 Appendix 3 Table 1 Q1- Do you think that 'development' and 'sustainability' are compatible? RESPONSE - ARGUMENT SURVEY No. NVA VA Profession Unquestioning the developmental project 2 1 PhD Student Biology 12 1 Environmental Engineer 13 1 Environmental Engineer 40 1 Project Co-ordinator (SD) Yes, to diminish environmental risk 18 1 Student 21 1 Taxation 23 1 Designer 39 1 Postgraduate Student 42 1 Biologist Sustainable Development is an aim to be 3 1 Epidemiologist reached 5 1 Civil Servant 8 1 Accountant 24 1 Student 25 1 PhD St. Agriculture & Development 29 1 Anthropologist 35 1 Lecturer 37 1 Postgraduate Student 48 1 Anthropologist 51 1 Postgraduate Student Compatible if defined locally 5 1 Civil Servant 20 1 Lecturer: Ecotourism 27 1 Anthropologist 31 1 Postgraduate Student 52 1 Lecturer: IT & Development Possible but risk of economic imperative 17 1 Unemployed Incompatible a) Contradiction in terms 24 1 Student 4 1 PhD St. Environmental genetics b) Financial economic imperative 10 1 Student 19 1 PhD St. Agriculture & Development 34 1 PhD Student: Environmental Manager 47 1 PhD Student SD inconsistent at present time 1 1 Lecturer: Env. Sociology 33 1 PhD Student 36 1 Research Engineer 45 1 EM SD is green rhetoric 7 1 Student 32 1 Teacher 48 1 Anthropologist 36 Table 2 Q2 - Do you think there is any relation between 'indigenous reserves' (IR) and 'protected areas' (PA)? RESPONSE - ARGUMENT SURVEY No. NVA VA Profession Yes 37 1 Postgraduate Student 18 1 Student 22 1 Anthropologist 43 1 Anthropologist 50 1 PhD Student No 15 1 Consultant: Health & Safety Need to harmonise IR and PA to protect a) For (IP) Indigenous Peoples' benefit 19 1 PhD St. Agriculture & Development 20 1 Lecturer: Ecoturism b) Protection of Biodiversity 25 1 PhD St. Agriculture & Development 33 1 PhD Student c) SD based on IP experiences 11 1 Consultant: Rural Development. SD as Utopia 3 1 Epidemiologist 6 1 Lecturer Ecology Env. Management 36 1 Research Engineer 42 1 Biologist IR and PA are different political strategies 2 1 PhD Student - Biologist IR and PA are colonisation strategies 10 1 Student 24 1 Student 26 1 Student Indigenous resistance to IR/PA strategies 48 1 Anthropologist IR and PA overlapped 7 1 Student 34 1 PhD St. Environmental Management 44 1 Postgraduate Student Environmental Indian 23 1 Designer 40 1 Project Co-ordinator (SD) Environmental Indians contaminated 12 1 Environmental Engineer by mestizo culture 39 1 Postgraduate Student 45 1 Environmental Manager IR are Inefficient 35 1 Lecturer 53 1 Journalist IR more effective that PA 5 1 Civil Servant 17 1 Unemployed 37 Table 3 Q3 - Do you think that the concepts of 'protected areas' (PA), 'indigenous reserves' (IR) and SD are useful for environmental management today? RESPONSE - ARGUMENT SURVEY No. NVA VA Profession Depends on the context 1 1 Lecturer: Env. Sociology 2 1 PhD St. Biologist Yes 4 1 PhD St. Env. Genetics 14 1 Economist 22 1 Anthropologist Indigenous Environmental 12 1 Environmental Engineer 23 1 Designer 41 1 PhD Student Indigenous Environmental in contamination risk 45 1 EM Concepts: Principles and instruments a) Participation: IR better than PA 5 1 Civil Servant 6 1 Lecturer Ecology EM 11 1 Consultant: Rural Development RD 26 1 Student 41 1 PhD Student b) Intergenerational Equity: resource reserve 12 1 Environmental Engineer for Development 13 1 Agriculturist 21 1 Taxation 25 1 PhD St. Agriculture & Dvnt. 38 1 Gardener (MSc) Risk and Protection a)Environmental Protection (EP) 12 1 Environmental Engineer 17 1 Unemployed EP and catastrophism 6 1 Lecturer Ecology EM 32 1 Teacher 51 1 Postgraduate Student b) Of cultural diversity 31 1 Postgraduate Student IR as ineffective 10 1 Student 24 1 Student Integration of concepts or the need for it 7 1 Student 11 1 Consultant RD 18 1 Student 26 1 Student 34 1 PhD Student Env. Mgment. Difficulties for integration a) Incompatibility of interests 10 1 Student 40 1 Project co-ordinator (SD) b) Financial economic effectiveness' imperative 25 1 PhD St. Agriculture Devent. 30 1 Postgraduate Student 33 1 PhD Student c) Political manipulation 44 1 Post. St. Environment 46 1 Lecturer 38 47 1 PhD Student 48 1 Anthropologist d) Semiotic blur 24 1 Student 50 1 PhD Student Education: Dynamism of the concepts 37 1 Postgraduate Student 45 1 Environmental Manager 47 1 PhD Student 39 Table 4 Q4 - Should or should not environmental managers (EM) get involved in territorial ordering process in Amazon? RESPONSE - ARGUMENT SURVEY No. NVA VA Profession Yes 4 1 PhD St. Evolutionary Genetics In fact they are 22 1 Anthropologist Unsure 52 1 Lecturer: IT & Development 32 1 Teacher Question into Question 6 1 Lecturer Ecology EM 31 1 Postgraduate St Indigenous Peoples as EM 27 1 Anthropologist Yes, for Env. protection (catastrophism) 32 1 Teacher 33 1 PhD Student 42 1 Biologist Yes, EM are the ones (better able that IP) 12 1 Environmental Engineer 18 1 Student 21 1 Taxation 28 1 Lecturer 34 1 PhD student 36 1 Research Engineer 46 1 Lecturer 53 1 Journalist EM provide solutions/ take decisions 23 1 Designer 35 1 Lecturer 38 1 Gardener Yes but listening to others 5 1 Civil Servant 53 1 Journalist If Indigenous Peoples direct EM or projects 1 1 Lecturer: Env. Sociology 10 1 Student 14 1 Economist 41 1 PhD Student EM have equal rights to other stakeholders 2 1 PhD St. Biology 6 1 Lecturer Ecology EM 7 1 Student 29 1 Anthropologist 44 1 Post. Student Not inside IP territories 47 1 PhD Student Yes, if apolitical EM 9 1 Environmental Manager 17 1 Unemployed 37 1 Postgraduate Student Yes for political counteract 26 1 Student EM as facilitators 5 1 Civil Servant 10 1 Student 45 1 Environmental Manager Depends of capacity, ability & quality of EM 24 1 Student 31 1 Postgraduate Student EM tough job: political risk 15 1 Consultant: Health 40 1 Project Co-ordinator (SD) 40 References Adger, W. N., T. A. Benjaminsen, et al. (2001). "Advancing a Political Ecology of Global Environmental Discourses". Development and Change 32: 681-715. Ambrose-Oji, B., T. Allmark, et al. (2002). "The Environmental State and the Forest; of Lookouts, Leopards, and Losers". In The environmental state under pressurence. A. P. J. Mol and F. H. Buttel. Oxford, Elsevier. 10: 149-69. Castells, M. (1996). "The rise of the network society". Cambridge, MA, Blackwell Publishers. Denevan, W. M. (2001). "Cultivated Landscapes of Native Amazonia and the Andes". Oxford and New York, Oxford University Press. Ecologist (2002). Making it happen. Interview to Martin von Hildebrand. The Ecologist. 32: 44-7. Forero, O. A. (1999). From pure sciences to ethnosciences. A broad perspective on ecosystems analysis and governance. Examining the environmental management problems of the Yaigojé Resguardo Indigenous Reserve in the Colombian Amazon. Ecology and Epidemiology Group. Biological Sciences. Coventry, UK, University of Warwick: 233. --- (2000). "Territoriality and Governance in the Colombian Amazon". Conference: SLAS annual conference- 2000, Hull, (Unpublished). --- (2001). "The March of the Manikins. Agroforestry practices and spiritual dancing in Northwest Amazonia". Conference: Conservation and Sustainable Development -Comparative Perspectives, CCR-University of Yale. New Haven, Connecticut, Unpublished. --- (2002a). "Indigenous knowledge and the scientific mind: Activism or Colonialism?" Conference: Activism as History, History as Activism. History Department, Columbia University, New York. --- (2002b). "Technology in Northwest Amazonia: Sketches form Inside. A contribution to the Political Ecology of Northwest Amazonia." Unpublished. Forero, O. A., R. E. Laborde, et al. (1998). "Colombia: Yaigojé Indigenous Resguardo Natural Reserve". In Indigenous Peoples and Diversity Conservation in Latin America. IWGIA. Copenhagen, IWGIA. Doc. 87. Forero, O. A. and G. Woodgate (2002). "The semantics of 'Human Security' in Northwest Amazonia: between indigenous peoples' 'Management of the World' and the USA's State Security Policy for Latin America". In Human Security and the Environment. M. Redclift. Cheltenham UK and Northampton MA, Edward Elgar. Gómez, A. (1999). "Estructuración socioespacial de la Amazonia Colombina, siglos XIX-XX". In Domínguez, C. F. Cubides. Bogotá, CES, Universidad Nacional de Colombia: 21-40. Gómez, R. (1998). "The Nostalgia of Virtual Community. A Study of computer-mediated communications use in Colombian non-governmental organizations". Information Technology and People 11(3): 217-34. Hardin, G. J. (1998). "The Tragedy of the Commons". In Debating the Earth. The Environmental Politics Reader. S. Dryzek and D. Scholosberg. N.Y., Oxford University Press: 23-34. Myers, N. (1980). Conversion of Tropical Moist Forest: A Report prepared for the Committee on Research Priorities in Tropical Biology of the National Research Council. Washington D.C., National Academy of Sciences. OZIP (2002). SOS from Indigenous Peoples of Putumayo, Znet:http://www.zmag.org/content/showarticle.cfm?SectionID=9&ItemID=2122. 2002. Rabben, L. (1998). "Unnatural Selection. The Yanomami, the Kayapó and the Onslaught of Civilisation". London, Pluto Press. Sachs, W. (1977). "'Sustainable Development'". In The International Handbook of Environmental Sociology. M. Redclift and G. Woodgate. Cheltenham, UK Northampton, MA, USA, Edward Elgar: 71-82. ---, Ed. (1993). "Global Ecology. A new arena of political conflict". London, Zed Books. Sevilla_Guzmán, E. and G. Woodgate (1997). "'Sustainable rural development': from industrial agriculture to agroecology". In The International Handbook of Environmental Sociology. M. Redclift and G. Woodgate. Cheltenham, UK Northampton, MA, USA, Edward Elgar: 83-100. Stott, P. (1999). Tropical rain forest: a political ecology of hegemonic mythmaking. IEA Studies on the Environment, No 15. London. 41 Stott, P. and S. Dullivan, Eds. (2000). "Political Ecology: Science, Myth and Power". London and N.Y., Arnold. Varese, S. (1996). "The new Environmentalist Movement of Latin American Indigenous Movement pp." In Valuing Local Knowledge. S. Brush and D. Stabinsky. Washington D.C.: 122-144. Weinberg, B. (2001). "Amazonia: Planning the Final Destruction. Mega-Development Threatens Devastation of Indian Ecologies". Native Americas: Hemisphere Journal of Indigenous Issues 450: Fall/Winter.

Issue 45.5 of the Review for Religious, September/October 1986. ; REVIEW FOR REI.IGIOUS (ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The editorial offices ave located at Room 428:3601 Lindell Blvd., St. Louis, MO 63108-3393. REvIEw FOR REIolGIOUS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. © 1986 by REVIEW FOR REt,IGIOUS. Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis, MO. Single copies: $2.50. Subscription U.S.A. $ I 1.00 a year: $20.00 for two years. Other countries: add $4.00 per year (postage). Airmail (Book Rate) $18.00 per year. For subscription orders or change of address, write i~vlr~w FOR I~LtG~OUS: EO. Box 6070; Duluth, MN 55806. Daniel E X. Meenan, S.J. Dolores Greeley, R.S.M. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.J. Jean Read Editor Associate Editor Review Editor Contributing Editor Assistant Editor Sept. / Oct., 1986 Volume 45 Number 5 Manuscripts, books for review and correspondence with the editor should be sent to I~v~Ew FOn REt,tG,OUS; Room 428; 3601 Lindell Blvd., St. Louis, MO 63108-3393. Correspondence about the department "Canonical Counsel" should be addressed to Richard A. Hill, S.J.; J.S.T.B.; 1735 LeRoy Ave.; Berkeley, CA 94709. Back issues and reprints should be ordered from REVIEW ~Oa REL~C~OUS; Room 428; 3601 Lindell . Blvd.; St. Louis, MO 63108-3393. "Out of print" issues and articles not published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, M! 48106. A major portion of each issue is also available on cassette recordings as a service for the visually impaired. Write to the Xavier Society for the Blind; 154 East 23rd Street; New York, NY 10010. Dominican Mission and Apostolic Common Life Mary A nn Fatula, O.P. Sister Mary Ann is the Chairperson of the Theology Department of Ohio Dominican College (1216 Sunbury Road; Columbus, OH 43219). Her last article, "Trusting in the Providence of God," appeared in the issue of January/February, 1986. In company with other religious orders, we Dominicans have placed a great amount of energy into reclaiming our mission of apostolic preaching in the Church. Yet even as we have become increasingly competent and profes-sional in our ministries, more than a few of us have sensed that something is radically missing from our reappropriation and that our mission requires far more of us than the total dedication of our energies to ministry. If we are honest, we must admit to a growing pain which we too easily push aside because we fear the cost of facing its implications. We find our ministries consuming us, sapping our energies and perhaps making very little real or lasting impact on others in spite of our hectic lives. At the same time, we see that the women and men drawn to Dominican life do not come to us for the sole sake of ministry. In many cases they already have been successful in a ministry and are looking for a committed community which will nourish their prayer and service in the Church. Yet we know in our hearts that precisely what these young people desire and have aright to expect from us we seem unable to offer them. In addition, our study of Dominic shows us that his vision entailed not simply a task to be accomplished but the far more comprehensive and demanding reality of a life to he lived. As we catch glimpses of these truths, we are beginning to suspect that our desire for "something more" in our life together expresses 641 642 / Review for Religious, September-October, 1986 the Spirit's own cry within us for the very life to which this same Spirit has called us: a life of preaching as the apostles did, out of a rich communion not only with the Lord but also with one another. The Relation Between Dominican Mission and Apostolic Common Life Many of us may not have reflected on the importance of community when we entered religious life, and yet we probably experienced its value, at some level at least, simply because we could not escape its structure. Today, however, we often have local settings in which hardly a semblance of com-munity life exists. On weekends no one is around; on weekdays it is difficult, if not impossible, to find one evening during a given month when even a small community is present in its totality at a supper meal. In many instances, not much binds us together except the TV set. We know by experience that simply promulgating laws does not make us choose something, no matter how valuable it is. We make free commit-ments because we have experienced the beauty of the reality held out to us, or because our hearts and minds reach out to claim a value when its beauty becomes apparent to us. Perhaps we do not experience the beauty of common life today--quite the opposite. But a deepened understanding of what common life can and must be for us could inspire us to consciously claim it anew. Far from providing "icing on the cake" to pep up our mission, so to speak, apostolic common life is literally a matter of life and death for us: if we do not reclaim it, we will perish. The interior communion and interdependence at the heart of Dominic's vision is something no structure or law can deliver to us; no outside force will hold us responsible for living it unless we ourselves do. Dominican apostolic common life, and thus the Dominican mission, will survive only if living men and women freely choose to devote their energy to living it. As M.H. Vicaire points out, Dominic renewed the apostolic life in its fullness precisely because he founded the outer element of missio upon the inne~ element of communio. The mission of itinerant preaching of God's word, the very ministry that founds the Church, was to flow from the rich interior life the Dominicans lived through prayer, the evangelical counsels, community and study. Far more than the task of merely verbal or written preaching, Dominic's mission entailed living the Word we preach with our mouths and pens, preaching in fact with our very lives. "I have come to cast fire on the earth" (Lk 12:49). We know the differ-ence between the preaching of mere words, and the kind which enlightens and sets fire to us: "Were not our hearts burning within us as he spoke to us on the way" (Lk 42:32). Dominican preaching is meant to be both light (or the mind and warmth for the heart because that preaching Dominican Mission / 643 comes from fire in the heart. This constitutes the Dominican mission in the Church, inseparably Word and Spirit, truth and love, light and fire--the fire of loving communion lived and put into words. The Spirit of communion anointed Jesus himself in the word he proclaimed (Lk 4:18); gathering a community around him, he preached not as an isolated individual but united to his Father and also to the twelve: "Let usgo to the next towns that we may preach there also, for this is why I came out" (Mk 1:39). When Jesus sends the apostles to preach, he sends them not one by one, but two by two (Mk 6:7). A witness at Dominic's canonization process in Bologna testified, "his words were so moving that most of the time he himself and his listeners were stirred to tears." We ourselves weep when something in a speaker's heart sets fire to our own hearts. Dominic wept when he preached because he spoke of what he loved and lived in his communion with the living God and with brothers and sisters. Jordan of Saxony writes of him that his "fre-quent and special prayer to God was for the gift of true charity." In a marve-lously creative synthesis Dominic combined the itinerant preaching of the apostles with the communio of the early Church. Preaching formed the purpose of the Dominicans' prayer, study, and community; but even more, the apostolic life they lived together, the reality of their love and communion with one another in the Lord, constituted the loudest and clearest word they preached. "Living Together," Community Life, and Common Life We have learned to distinguish between mission and ministry; our mission of preaching entails living the apostolic life in its fullness, preaching what we live, while our ministries express that mission in concrete and diverse ways. In a similar manner, we can distinguish between simply living together, community living and common life. Most of us perhaps know the first reality, "living under the same roof." Like ships in the night we greet each other but have no real connection to or interaction'with one another. Some of us may know, too, the deeper reality of community life, concrete sharing of goals, interests, work, prayer, responsibilities. But the words "common life" in fact translate the Latin word communio denoting an interior reality, a union of hearts and minds which only the Spirit can effect. Certainly this communion must be expressed in concrete forms, yet its reality is far more deep and inclusive than what "living together" or even "community life" denotes. We can share many things in community and still not share the deepest reality for which we are called together, the Lord whose love makes us one. The Hebrew and Christian Scriptures which, inspired Dominic's vision 644 / Review for Religious, September-October, 1986 portray preachers as people joined together to receive and to proclaim the Word expressing the very life they live in communion with others. Recalling how communities gathered around the Hebrew prophets, the author of John 17 places on the lips of Jesus the following prayer: May they "be one, as you, Father, in me, and I in you." May they all "be one in us, that the world may believe that you have sent me. I have made known to them your name and I will make it known, that the love with which you have loved me may be in them, and I in them." These words hint at the truth that no mere human effort can bring about communio. We have already tried human plans, projects, laws and programs, and we still find that we cannot achieve by our own efforts alone the kind of communion to which we are called as Dominicans. Only the Spirit gives life, and only the Spirit can offer us the power to live the kind of communion to which our vocation calls us, a human sacrament of the unspeakable com-munion at the heart of the triune God. When we ourselves love, we find that the closer we come to another, the more the union causes a bitter-sweet pain precisely because we cannot achieve the kind of oneness we desire. Because we cannot literally have one mind and heart with another; there remains always that final place in us which no one else can know or enter. But the Father, Son and Spirit live literally one life; in their communion no hint of division or separation exists. Our call to communio, to the common life, invites and urges us to be in some way a sacrament of this trinitarian communion. The Acts of the Apostles describes this reality among the early Christians: "The company of believers were of one heart and one soul in the Lord . . . they had all in common" (Ac 4:32). Here common life signifies not simply the sharing of material goods but ultimately the interior bond which makes them of one mind and heart in the Lord. Precisely because of this communion, the early disciples share everything in a "common life." This apostolic communio described in Acts 4:32 clearly inspired Dominic's own vision. The Rule of Augustine which he adopted for his Order opens with the proclamation that those gathered together have been called by the Lord precisely to live with one heart and mind in the Lord. And the primitive Constitution of his Order begins with this prologue: "Because a precept of our Rule commands us to have one heart and one mind in the Lord, it is fitting that., the uniformity maintained in our external conduct may foster and indicate the unity which should be present interiorly in our hearts. "" The earliest constitution of Dominic's Order thus identifies preaching not as a mere speaking of words, but as the expression of unity in the Lord which even in their diversity binds the members together in the apostolic common life. Dominican Mission / 645 The Basic Constitution adopted at River Forest in 1968 emphasizes this theme anew. The first three paragraphs speak of the mission of proclaiming God's Word, but the fourth paragraph makes clear the very heart of this mission: "Because we share the mission of the apostles, we follow their way of life as Dominic conceived it. With one soul we live in community." This distinction between the interior communion and the concrete expression of it in community life has important implications. Those who for serious reasons are unable to live in Dominican community may yet be truly living in the communion that binds us together with one heart and soul in God. Communio does have to be lived out in concrete ways, and community life is one of them, but Dominican communio is lived out also through study, prayer and ministry that flow from our interior union with our brothers and sisters in Dominic's family. We are called to foster one heart and soul in the Lord--a mystery far more deep and demanding than simply living under one roof. The Holy Spirit at the Heart of Dominican Apostolic Communion We address Dominic as "Preacher of grace" precisely because his procla- ¯ marion came not only from grace, from the Spirit's fire, but also spoke about grace, the supremacy of God's mercy and power in our lives. The Dominican mission calls us to preach from the fullness of our own experience of this mercy, our own realization that finally God's work and not our own will save us. In our attempts to renew and to live this communion among us, we are thus brought to our knees; the word of grace we are called to preach to others becomes only a "noisy gong and clanging cymbal" (1 Cot 13:1) unless it is also the word of grace we ourselves live together. In writing of love, Aquinas stresses how the activities of knowing and loving expand and enlarge us by uniting us to reality beyond ourselves. The process of becoming mature adults entails the ability to extend ourselves outside of our own limited being to others around us. Knowledge takes reality into us, so to speak, but in also lov!ng what we know we reach out in an "ecstatic" movement outward toward what we love (ST I, 16, 1). In love, we put others in place of ourselves and regard their good truly as if it were our own. The ecstatic nature of love's union in this way truly enlarges our being, increasingly actualizing us as human persons. Thomas distinguishes, however, between self-gratifying love and the love of friend-ship. In self-gratifying love, although we seem to be drawn out of ourselves to good outside us, the movement of love remains within us and focused on ourselves; we desire the good of others not for their sake but for our own (ST I, 28, 3). The love of friendship, in contrast, loves others as equals and directs 646 / Review for Religious, September-October, 1986 our affection outside of us to their reality precisely as other. True union thus happens only when we reach out of ourselves in an unselfish move-ment of love toward others' own uniqueness. Yet as experience itself teaches us, our own efforts alone cannot effect this kind of love. Precisely for this reason, "the love of God has been poured into our hearts by the Holy Spirit who has been given to us" (Rm 5:5). Most of our communities have engaged in some program of helping us to appreciate and to tap our own resources, especially the gift of one another. But the gift we have left most untapped is the very person of the Spirit. Aquinas notes that the Spirit's name as Gift denotes gratuitous, unreturnable bestowal, with no expectation of return. And because a gift is presented to us only so that it may belong to us, the Spirit given to us is truly ours, our possession, our gift, our Spirit (ST I, 38, 1). Dominican women especially are called upon to renew this awareness of and reliance upon the Spirit's power in our life and ministry together. If we would claim our affinity for the Spirit's tender mercy and strength within and among us, we could become ourselves a new gift in and for the Dominican family, a living gift of women who live and speak the anointed word. For the word we have preached as Dominicans too often has not conveyed or come from the Spirit's anointing. This seems to me a special contribution which Dominican women can make to the Order today: to live and to proclaim the word of truth warmed with the fire. of life. Aquinas stresses that the Word cannot be divorced from the Holy Spirit: because the Son eternally breathes forth the very love between him and the Father, the living person of the Spirit, the Word is always Verbum spirans amorem-- the Word breathing forth love (ST I, 43, 5, ad 2). Only when we internalize this truth will we live out our call to be preachers not simply of the Word but of the anointed Word. Our mission to preach the Word by its very nature thus demands our increasing submission to the Spirit of God in whom we are to find the motiva-tion and power for our life together. "Ask, and it will be given you . . . if you who are evil know how.to give good gifts to your children, how much more will the heavenly Fath.er give the Holy Spirit to those who ask him" (Lk 11:9, 13). We need to call down upon our life together the Spirit who alone can effect the interior communio at the heart of our preach-ing mission. As Aquinas stresses, the charity at the heart of our union is a created participation in the very person of the Spirit (ST II-II, 24, 2). This is a profound and radical insight, it seems to me: the bond of love we share is in some sense nothing less than the very reality of the Spirit, the divine person of love. As a participation in this Spirit, charity heals and enlivens our capacity to love one another truly as other. Again as Aquinas Dominican Mission / ~147 comments, charity of all the virtues has the strongest inclination to its act, for it reaches out to live in a spontaneous movement of pleasure and delight (ST II-II, 24, 5, ad 3; II-II, 23, 2). Since the Spirit's own person dwells in us by charity, making his power of love in some sense our very own, charity is specifically the same act whereby we love God and also one another. The movement of selfless love that binds us to each other thus of its very nature binds us also to God (ST II, 25, 1). The interior communion at the heart of our preaching mission calls us to reach out to one another's joys and sorrows, but we know how difficult it is to do this. We may be physically in the same room, apparently speaking and listening to one another, and yet we know in our hearts how often we are not present to one another's concerns. This kind of communion can happen only when the Spirit opens us to one another. As William Hill points out, the Spirit--and not just some effect of the Spirit's activity--is the very bond in some way uniting us in apostolic communion.' Perhaps we have had tastes of this communion at a time when we were bound together in a community sorrow or joy or at a time of deep prayer and celebration. We may have experienced this interior bond when the group was lost in silence and we had an intimation that our common life is not simply words we say or tasks we do for another. As Hill notes, when the Spirit "lays fast hold of us, we begin to live from a personal center that is our own self.''2 This last insight suggests that Dominican apostolic common life is possible only at the price of a profound continuing conversion on the part of each of us. W~ are called to live not from a center of narrow interest and self-concern, but from the abundant love of the Spirit who enlarges our hearts by making room in them for the truth of one another, In the depths of our being, the Spirit "lures us to the self-transcendence" of interdependence in the midst of our diversity: "The proper domain of the Spirit is not life in isolation, but in communion.''3 Neither Jesus nor Dominic sent our people one by one to convert the world, to be individual leavens in many places. This is a valid call, but it is not ours as Dominicans. If we are to live our charism in the Church, our preach-ing must express the fire of love that we live first of all in communion with one another. Individual men and women may have 1o minister alone in special cases, but their ministry also is called to give voice to the communion at the heart of the Dominican mission. If we are truly to live what we preach and preach what we live, the word we proclaim as Dominicans must express the apostolic communion we live with one another. The apostles' own preaching had such power because it overflowed with the Spirit's love lived in communion with one another, Because the Spirit inflames and anoints our preaching only to the extent that this same Spirit 648 / Review for Religious, September-October, 1986 binds us in love in one another, we will rediscover what it means to be fire in the Church, as Dominic was, only when we rediscover the absolute central-ity of apostolic communion. In many instances we still do not preach and minister out of the abundant communio we live with one another. And to the extent that we do not, we are insipid in the Church, a "noisy gong" and a "clanging cymbal" (1 Cor 13:1). Each of us is called to beg the Spirit's grace in our individual life and in our life together that our preaching would in fact give voice to the communioh we live with one another. Renewing Common Life Through Renewing the Four Elements of Dominican Life Because the Spirit's grace entails the mystery of both God's activity in us and also our free human cooperation, perhaps our most significant task in deepening our communion is to give renewed attention to each of the four elements which comprise Dominican apostolic life. And for both Dominican women and men, it may well be not simply a question of reclaim-ing but also of claiming these elements as our own in a way we have never done before. With regard to the first of the elements, prayer, we realize that our preach-ing is meant to flow from the abundance of our contemplation: "'contemplata aliis tradere. "" Yet too often we find ourselves saying, "My work is my prayer; the demands of my ministry prevent me from devoting explicit time to prayer." But as Vincent de Couesnongle, former master general of the Order, commented in an address at Providence in 1982, "People quickly distinguish the preachers who speak of the Friend with whom they constantly live, from the preachers who speak of him as of a stranger and try to pass him off as a companion with whom they are on familiar terms. The first know how to speak about God, because they are in the habit of speaking to God." People are thirsting to find in us women and men of God, and they recognize our pretense when we do not pray. And because this is so, what we most owe others in our ministry is precisely what we do with our time when we are not with them. Experience itself teaches us the paradox of grace: that God accomplishes wonderful things through us when we do not devote one hundred percent of our time to ministry, when we devote ourselves also to adoration before the living God in prayer. Many of us are perfectionists who think that our time must be consumed by projects to make our ministry more effective. Without belittling these efforts, more than a few of us are discovering that redirecting some of our " energy from compulsive busy-ness to time in prayer and fostering contempla-tive peace in our lives effect far more profound results than our efforts alone could have accomplished. What we do with our time when our people do Dominican Mission / 649 not see us often bears the deepest gifts for them when they do see us. We owe the people to and with whom we minister a consecration of our time to prayer so that they will find in us living evidence that God's presence and mercy fill the world. With regard to the second element of Dominican life, we are beginning to suspect the radical nature of our call to study. Dominic identifies as the crucial element at the heart of his Order the sacred study which opens us to contemplation and preaching. And is this not what we most lack in our lives today? Again, in his 1982 Providence address, de Couesnongle stresses, "It is a systematic, deepened and persevering study that we need to under-take . If this is not the case, then spiritual suffocation awaits us. The experience of each one of us shows this sufficiently." De Couesnongle com-ments that he stopped congratulating members of the Order for working so hard precisely because "people are overworked., they believe that one has to work like this. And thus, an unbalanced life results" whose equilibrium can be regained only by "stressing more a basic study that is at once serious and prayerful." Without prayer and study, we do no real preaching. We women especially must claim as never before our call to profound study; if we think we have no time for this because of our ministry's demands, we fool ourselves. No one will force us to study; this is a priority choice we ourselves must make. We come now to the third element that fosters communio, our com-munity life. In 1980, de Couesnongle noted in his report to the General Chapter meeting at Walberberg that he too easily believed the common life could be renewed simply by insisting on meetings and rules, as if these would automatically bring results. He came to see that true community life flourishes only to the extent that each person freely chooses to commit herself or himself to a real interest in the community members and to sharing what makes up his or her own life. "The newspaper and TV . . . will simply not suffice to excite and nourish an authentic community life. How many of us know how to share with outsiders what is best about ourselves, but become soeechless with our sisters and brothers?" We need to become, as never before, women~and men of the Word shared with one another, choosing to live what Dominic asked of us by speaking to and about God with one another. Is this not what we so little do? Because very few structures foster our communio, community life will cease to exist unless we freely choose it. We easily blame those in authority for the erosion of our life together when in fact we ourselves are responsible for its life or death. If our communities die, each one of us is responsible. We must begin to speak the Word to one another, to pray together, to speak to one another of deeper matters than simply the weather. 650 / Review for Religious, September-October, 1986 Because mission is our purpose, our community life and sharing of the Word with one another cannot be a matter of adding more time requirements to our already busy day; our commitment to one another must be in terms of quality rather than quantity time. Even if we are fortunate enough to experience a measure of community life, it is often not communio, our shared faith in the living God, that binds us together. But by taking advantage of the opportunities we already have for quality time together, we can take the risk of improving the level of conversation at table and of sharing the Word at our prayer and house meetings. And instead of harboring anger and resentment, we can begin to speak the truth in love to one another, for even honest fights do far more to foster communio than polite silence. Candidates to our communities who may have tremendous gifts for preaching and prayer and yet do not value the commitment to communio show by this very fact that whatever call they do have, it is not to Dominican life. And we who have already consecrated ourselves to this life must con-sciously choose today what perhaps we have never really chosen before, a true commitment to the community life that fosters the communio at the heart of our Dominican mission. De Couesnongle noted in his 1982 Provi-dence talk that as we have abandoned structures, individualism and non-par-ticipation have grown, and these are the "enemy number-one of community life." "Community life demands interpersonal relationships. Are we not too easily secretive. Do we not spontaneously hide what we are?. We bottle ourselves up and dodge compromising questions." He also notes the radical nature of our present call to community, precisely because so much today militates against a true union among us. We have become as secula-rized as the world, as filled, perhaps, with a selfish individualism that makes it increasingly difficult for us to reach out of ourselves to one another. Just as we ourselves must ratify our own baptismal vows, we Domini-cans are called to make a personal choice to live in fact what we say we are living. We can no longer escape facing ourselves with the question: "Why am I here? If I want to preach as a Dominican, my preaching must come from a true communio I myself concretely live." Unless each of us squarely faces this question and lives out its implications, we will surely die as com-munities, because we will fail to live our charism in the Church. Since the Dominican tradition has always treasured the richness of plural-ity, there are and will be diverse ways of living our call to communio. Our being bound together with one heart and mind in the Lord will express itself in different ways according to the character of each local community. And if for some serious reason a Dominican must live alone, he or she can still live out the Dominican call to communio-missio by fostering in whatever ways possible a true communion, a oneness of mind and heart with the Dominican Mission / 651 brothers and sisters. As our congregations decrease in numbers, we will be forced to cooperate with one another in the kind of collaboration that the Dominican family asks of us. Increasingly we are called to minister together, to provide options for living in communities of other Dominican congrega-tions in order to preach and minister from a communio concretely lived. And we need to actively work toward these new kinds of configurations. We consider finally the relation between communio and ministry. We Dominican women especially are growing to realize that our mission is not simply ed.ucation but Dominic's mission, the preaching of God's Word through our varied ministries. Each of us needs to take personal responsi-bility for the extent to which her ministry concretely expresses this mission and to ask ourselves how we can best focus our varied gifts in the service of proclaiming the Word. Perhaps more than a few of us are called to re-examine whether the ministry to which we are devoting our energies is the one to which God is calling us now, the ministry which best utilizes our gifts for the mission of proclaiming the Word. We need also to ask ourselves whether we have allowed our ministries to consume and master us, rather than to free us in joyful service. When we fail to live the Dominican call in all of its elements, when we cheat other dimensions of our life to devote all of our energy to ministry, we find our-selves in an inevitable burnout, ministering not out of the abundance of our communion with God and with one another, but out of our own emptiness. Not every possible ministry is meant for us as Dominicans. If we are not ministering from the fullness of a contemplative peace and in a way that fosters this peace in others, we need to face the hard question of why this is so. If all that we bring to the world as Dominicans is more busy-ness, more hectic activity, we have nothing to contribute. What others need from us is not more unpeacefulness but the witness of men and women who minister from the depths of contemplative peace. This is one of the chief ways we are called as Domincans to be counte~:-cultural. When our ministry no longer fosters this peace within and around us, when it drains us end-lessly and yields nothing but unpeace, we need to take a second look at whether God is not calling us to another ministry more at the heart of our mission to proclaim the Word. De Couesnongle points out in his 1982 Providence address: "Work is not prayer., in saying we lack time we find an easy excuse. Do we have the right to present ourselves as religious whose word proceeds from the abundance of contemplation? Time is needed, if we are to pray. Let us find this time and give it to God . . . This is my dream for the Order: contemplation and preaching., preaching ex abundantia contempla- 652 / Review for Religious, September-October, 1986 tionis. "' This is also Dominic's dream for us. But a dream becomes reality only when we ask it as a gift from God and then with all of our hearts make a conscious choice to commit ourselves to its realization., together. In his 1970 commentary on the Fundamental Constitution, Vicaire stresses that our one profession, our one vow, integrates us "'into the communion, and it is the communion which has the mission. "" Our vow consecrates us not only to God but also to one another, for it consecrates us to be a "reli-gious community of life vowed to preaching." Our Dominican life itself "is an apostolic mission in the Church" that springs from the communion we live with one another. Vicaire continues: we are not "just a team engaged in a common task." We are "a community of life, centered essentially in faith's response to the Gospel and in the seeking for God together." Our call to the common life is the heart of our specific mission in the Church, for our preaching as Dominicans is meant to flow from our communion with God and with one another, the communion that makes us in truth of one heart and mind in the Lord. "This requires that we be a true community. We are in it for better or for worse, as in the conjugal community, until death." We need to take seriously this "conjugal" relationship not only with the Lord but also with one another, for as married people can and do tell us, real communion happens only at the cost of personal time and energy and commitment. Our Dominican mission will again bring fire to the Church and world only to the extent that it springs from and expresses the communio we live with one another. As ! write these words, 1 am conscious of how little I live them. But I also know that to run from the truth is to sell our very soul. May the words de Couesnongle spoke in Providence in 1982 about the common life as the indispensable well-spring of our preaching mission in the Church continue to knock at the door of our minds and hearts: "Each of us must feel herself or himself responsible for this. We have to pay out of our own person . Alone and in community, let us have the courage to confront this problem and then, 'Do what he tells you.' " NOTES ~William J. Hill, O.P., The Three-Personed God (Washington, D.C.: The Catholic University of America Press, 1982), p. 303. 21bid, p. 288. 3lbid, p. 307. Active and Monastic: Two Apostolic Lifestyles George A. Aschenbrenner, S.J. Father Aschenbrenner is well known to our readers especially for the series of yearly surveys in spirituality he authored from 1980 through 1985. For the past year he has been Director of the Spiritual Formation Program at the North American College in Rome, where he may be addressed (00120 Vatican City State). This article originally appeared in the USIG Bulletin (Rome: no. 70, 1986), and is reprinted with permission. The spirited beauty and gracefulness of Jesus Christ has inspired the minds and hearts of women and men for centuries. They have been stirred, at times, to feats of missionary heroism all over the world. At other times, they have found encouragement for quiet, hidden faithfulness to the daily duties of a very ordinary state in life. In all these different types of heroism the moti-vation is the same: an enthusiastic love of Jesus Christ. In some way, then, Christian spirituality is always one and the same. Its beginning and end, its motive and energy always focus on that one whose words still echo in hearts today: "I am the Way, the Truth and the Life" (Jn 14:6). But over the many years, this one, central essence of Christian spirituality has taken expression in many different forms, some of which, at times, have seemed almost irreconcilable. Whenever these different forms are misunderstood and their common rooting in one basic Christian spirituality is forgotten, then they can become competitive or even truly at loggerheads. The interrelationships of each form with the one fundamental Christian spirituality, and of the various forms among themselves, have not always been easy and clear. But as long as we are careful to maintain a lively familiar-ity with and a genuine belief in Jesus Christ as the root and foundation of 653 654 / Review for Religious, September-October, 1986 Christian spirituality, we can speak of numerous Christian spiritualities. The following quotations are good examples of two very different dynamics within the one basic Christian spirituality: The Carthusian life rests upon a deep foundation of silence which you know and love, and it is in that depth that the Eternal Word is born for each one of us. There lies our whole vocation: to listen to Him who generates the Word and to live thereby. The Word proceeds from Silence, and we strive to find Him in His Source. This is because the Silence here in question is not a void nor a negation but, on the contrary, Being at its fullest and most fruitful plenitude. That is why it generates; and that is why we keep silent.~ Take down your lantern from its niche and go out! You may not rest in firelight certainties, Secure from drifting fog of doubt and fear. You may not build yourself confining walls And say: 'thus far, and thus, and thus far shall I walk, And these things shall I do, and nothing more.' Go out! For need calls loudly in the winding lanes And you must seek Christ there. Your pilgrim heart Shall urge you still one pace beyond. And love shall be your lantern flame.2 Though the dynamic of expression is different in these two instances, the core of the matter is the same: a heart afire with God's love in Jesus. But there will often be a very significant difference in the details of the daily living out of these two dynamics. And though the difference is never so profound asto destroy a common essence and a genuine bond, yet it is significant enough to prevent an easy identification of these two forms. My concern in this article is to describe and distinguish further these two different charisms or spiritualities, without endangering their basic rootedness in the tradition of Christian spirituality. Often in the past the Christian tra-dition has distinguished between monastic and apostolic spiritualities. I would like to suggest a further refinement of that distinction--a nuance that seems to me to be important and clarifying in these present times of struggle to understand the essence and expression of apostolic spirituality in religious life and throughout the Church. After some comments on the essence of all Christian spirituality as being apostolic, I will describe at some length what I will call two different apostolic lifestyles, charisms or spiritualities: the monastic and the active. Among the ancient world religions Christianity is unique in its strong Two Apostolic Lifestyles / 655 incarnational quality. In the Christian religion, at its center, is the claim that the Son of God became a full human being. Neither a deceptive illusion, nor a passing hallucinatory appearance, Jesus of Nazareth intimately, pre-cisely, awesomely gives flesh in our midst to the God who lives, beyond beginning or end, in unapproachable light and holiness. In Jesus, there can be no doubt that God is turned toward us forever in loving forgiveness and is ineluctably involved with and committed to our world evolving in time. In fact God is the decisive source and gentle sustainer of all being and crea-tion. And so we find in Jesus someone who enters our world confidently and profoundly, someone who lives and loves tenderly, courageously, thoroughly, and yet whose center of identity is never fully of this world. His God, addressed so intimately as Abba, "my dear Father," focuses his heart far beyond all of this world. On Calvary an apparently absurd and horrendous death can be desired, even chosen, precisely because his identity, though fully lived within this world, is not finally rooted here. And this identity is then fully revealed by God in the blessing of resurrection. The God of Christian religion always far transcends in being, beauty and life anything of this world. And so the Christian God is never fully identified with or by anything of the here and now, but, in Jesus, stands forever committed in loving forgiveness to all of us and to our created uni-verse. Fired by the same Spirit of God, all disciples of Jesus must learn to find an identity resonating in God far beyond this world while they live and love with a profound joy and hope that implicates them seriously within this world--but never so as to confine their identity to what they can see, taste and know here and now. And this balanced integration of the seriously incar-national with the transcendently eschatological has never been easy for any disciple of Jesus. There must never be any doubt of Christianity's healthy, creative and serious concern for this world. In the sense of a serious commitment to and involvement with our world, every disciple of Jesus must be intensely apostolic. Not to be apostolic, in this sense, is simply to betray Christian discipleship. For this reason, any facile distinction between apostolic spiritu-alities and monastic spiritualities may confuse, and may even deny the healthy, creative and serious concern--the apostolic concern--with this world that must be part of monastic spirituality. Nevertheless, as the central point of this article will make clear, there are two different ways of living out Christianity's serious, loving concern for this beautiful, anguished world. A central assertion of this article is that the essential apostolic orientation of Christian spirituality can be expressed in either a monastic or an active lifestyle. And these two quite different apostolic lifestyles are the result of God's Spirit at work in the hearts of men and women. This distinction, then, 656 / Review for Religious, September-October, 1986 is not something simply of human invention. Over centuries, as believers have struggled to be faithful to the Spirit of God inspiring their hearts, apostolic concern for our world expressed itself in a variety of ways. The evidence for our distinction here has resulted from God's love stirring human hearts down the ages. This distinction between the two dynamics of a monastic and an active relationship with the world cuts across the whole Church. It can name the experience of lay men and women as much as it can describe different types of religious congregations. And the Church has not always found it easy to acknowledge and respect these different apostolic charisms among women and men. Today, however, as a result of Vatican II, we are in a better position to recognize and cooperate with the different ways that grace stirs human hearts to express themselves and to be present.to God. To confuse or blur these two distinctive apostolic dynamics runs the danger of not respecting God's call in human hearts and of not cooperating properly in the formation of an appropriate apostolic Christian presence. The monastic and the active styles of Christian apostolate are not meant as hard and fast divisions. Rather, they express tendencies, movements of grace in our hearts. For many people and for many religious congregations, the challenge is to achieve the proper blend of these tendencies. We are speak-ing here, then, of a whole spectrum of development, from the highly monastic with little mixture of the active, right through to the highly active with a similarly small mixture of the monastic. It is like a long clothesline, and every individual and every group in the Church may be imagined as a clothespin that God attaches to some part of the line. As we consider these two different apostolic dynamics and tendencies of grace in the human heart, the issue centers on nothing less than identity-- either the identity of an individual or the corporate identity of a religious congregation. To avoid spiritual schizophrenia and identity confusion, no pins ought to be on the clothesline in the exact center. People who try to focus identity on this central point of the spectrum attempt the impossible balance of a life in apostolic faith of exactly equal monastic and active proportions. Religious congregations that referred in the past to themselves as semi-cloistered have been invited after Vatican II more carefully and decisively to interpret their identity with clear priority for either the monastic or the active style. The semi-cloistered balancing of exactly equal monastic and active dimensions is not possible. And such identity confusion, besides the damage done an individual or a religious congregation, also wreaks havoc in the ministry which, as the product of such identity confusion, must also be con-fused and weakly focused. Before moving now to a description of each of these two apostolic dynamics and lifestyles, two further comments are in order. First, no priority Two Apostolic Lifestyles / 657 of one style over the other is intended. The claim is that the monastic and the active are different and distinctive. There is no claim that they are superior, one to the other, in any way. Second, in describing each dynamic I will center on groups or on individuals who legitimately embody each tendency in a fullness and a clarity--with little qualification and nuance. When seen in such simple clarity and fullness, the dynamic in question can be better appreciated. But it should be understood that for many individuals and reli-gious congregations, the precise challenge is for them to qualify and nuance both dynamics so as to achieve an appropriate and identifying blend of each one.3 The Monastic Apostolic Dynamic I will describe six aspects of the monastic charism. These aspects are not disparate realities that stand on their own; rather they coalesce into a whole sensibility and way of life. As integrated and unified, they make up the monastic experience of God and the monastic vision of reality. These aspects are rooted in a distinctive dynamic at work in human hearts and comprise what, in the Church's long history, is usually called monastic spirituality. 1. Formal prayer is the primary determining influence. In the monastic apostolic lifestyle, the formal prayer of the Liturgy of the Hours and the Eucharist, and any other private contemplation resulting from the liturgy, has a clear and decisive primacy in the development of the Whole way of life. These times of formal prayer are the first items placed in the daily schedule. They literally determine the schedule and the contour of the life. As regularly spread throughout the day, this experience of formal prayer clearly determines, not only the schedule, but the very structure of monastic spiritu-ality. The heart of the monastic person is primarily and thoroughly rapt in the contemplation of God. And simply everything reveals this primacy. 2. Order, routine, regularity and schedule are central. Because of the clear priority of the Liturgy of the Hours and the Eucharist, the monastic life reveals and requires a regularity of order and schedule. Often, only Sundays"and special feasts will vary the fundamental routine of monastic life. An active prejudicefor variety as the spice of life should not lure monastic people away from a profound regularity of life in which the monastic heart is purified and disciplined for docility to the spon-taneity of God's Spirit. The disorder of any inappropriate irregularity is serious enough to trivialize the monastic experience of God. 658 / Review for Religious, September-October, 1986 3. Being set apart from the world in order to be part of the world. The monastic dynamic always requires an appropriate withdrawal from the world. This being set apart from the world can never become an end in itself, nor an uncaring protection from the world. Should such a lack of concern develop, the monastic life would have lost that apostolic commitment to this world which is essential to all Christian discipleship. But for the monastic heart, it is precisely through being set apart from the world that a care and concern for the world grows and is appropriately expressed. This monastic withdrawal from the world can serve as a reminder for all disciples of Jesus. "If you belonged to the world, the world would love its own; but the reason that the world hates you is that you do not belong to the world for I chose you out of the world" (Jn 15:19). These words of Jesus profess a type of separation from the world without which serious Christian discipleship can never be possible. The monastic separation from the world-- never meant to be a frightened disinterest, but rather a sharing in God's passionate care for this world--serves as a reminder of Jesus' words for every Christian disciple. This monastic separation from the world is expressed in many different ways. Some monasteries are situated literally out in the middle of nowhere. Others are situated in the midst of an inner city, still crumbling or now being redeveloped. Sometimes the monastic person is set apart from the world in a small, simple apartment-hermitage. Especially in experimentation after Vatican II, monastic women and men have rediscovered that the cloister of the heart contemplatively fascinated in God is the central issue, much more than any grilles and cloistered spaces. And yet, unless there is an appropriate external separation from the world, the monastic heart will be distracted and become trivialized in its simple contemplative focus on God. 4. Stability, solitude and peace figure prominently in the monastic life. From the outset, in discussing the importance of each of these three qual-ities in the monastic life, key distinction must be made between the quality considered as a profound inner reality of heart and as an external expression of that same interior reality. When stability is viewed as a profound, inner quality of heart, it typifies and would be expected of any mature believer-- and not just of the monastic person. Interior stability, as dependability and responsibility before God, always entails the refined sensitivity which dis-tinguishes God's word of true love from the many other seductive words of apparent and fallacious love heard at times within the human heart. This inner stability and refined insight comprise the core of faith maturity and, therefore, would be at the very heart of both monastic and active apostolic lifestyles. Two Apostolic Lifestyles / 659 But there is an appropriate external expression of this inner stability of heart that typifies the monastic lifestyle and not the active. Vowed stability in a monastic congregation, though surely a profound reality of heart in all the members, also unites them in this specific place with a communal bond that facilitates their ongoing search together into God. This kind of external stability, while stimulating profound communal experience of God in the monastic life, obviously interferes with the mobility of the active life. To appreciate the necessary role of solitude in the monastic life, the same distinction must be applied. A regular experience of solitude alone with and in God is another sign of every mature believer, whether called to the monas-tic or the active life. Without such experience of God in solitude, we remain superficial and immature, in our experience of life, ourselves and God. One of the dangers that could weaken the Church's ministry today, especially in the active form, is the situation in which active apostles become too busy for regular prayer in solitude--with the result that their faith becomes immature, superficial and indecisive. But for the monastic heart there must be an appropriate external expression and atmosphere of quiet solitude if one is to maintain a live witness within the Church of an inner solitude with God, a nourishment for which all our hearts year9 and are made. In a similar fashion, peace, as a deep inner quality of heart, is Jesus' gift to every serious disciple. Beyond this mature, inner experience of Jesus' peace, the monastic apostolic lifestyle also provides an external expression and atmosphere of peace, without the disruption and distraction of the active lifestyle. This distinction between inner quaiity of heart and external expression is very helpful in describing both the overlapping and the distinctiveness of these two apostolic lifestyles. I will make use of it later in describing the active style of being apostolic. 5. The apostolate of formal prayer is most typical of monastic spirituafity. The formal prayer of the Liturgy of the Hours and the Eucharist and of individual contemplation is the chief and primary apostolate or ministry of the monastic heart. No other secondary ministry should be practiced except insofar as it relates to and does not interfere with the monastic life of con-templation alone with God. To blur or confuse this ministerial primacy of formal prayer could, once again, trivialize the monastic experience of God. The monastic heart always senses a salvific radiation emanating from its contemplative adventure alone in God. 6. Importance of physical presence in the formation of monastic community. Christian community is usually easier to define than to live. Wherever 660 / Review for Religious, September-October, 1986 it occurs, it is a union of minds and hearts primarily focused by a shared faith vision. Though many other elements, like similar age, training and interests, may facilitate union of minds and hearts, nothing is more important than a genuinely corporate faith vision regularly experienced and appropri-ately expressed. In the monastic style of Christian community, physical pres-ence, often in silence, plays a very important role in developing and maintaining the unity deriving from a corporate faith vision. A physical togetherness in prayer, reading, eating, sleeping and recreating are further aspects of the monastic dynamic at work in human hearts--and they are not unimportant ones in the living of monastic community. The Active Apostolic Dynamic Contrasted with the monastic, the active apostolic lifestyle is rooted in a different dynamic in the heart, and it also takes a different expression. This difference becomes obvious in the first of the six aspects that I will now describe. 1. Ministry is the primary determining influence. Vatican II, when describing this active dynamic in terms of religious life, speaks of communities in which "the very nature of the religious life requires apostolic action and services.''4 When this active charism is given either to a whole community or to an individual believer, it is ministerial involvement, rather than formal prayer, that determines the contours and the schedule of daily life. This is an important but very subtle point, which requires further eluci-dation, lest it be seriously misunderstood. To give primacy of influence to ministry is not meant to deny the absolute importance of quiet contemplation for the active apostle. Henri Nouwen states clearly the importance of formal prayer for ministry when he says: "If the minister wants to minister 'In the Name' he must live in the Name and speak and act from there.''5 Without mature prayer, mature ministry just is not possible. To deepen their regular contemplative experience is a great challenge today for active apostles, so busy and fatigued with responding to our modern world's needs. Let me be firm and clear in asserting this radical importance of formal prayer for the busy minister. The point to be stressed here, while not denying the importance of regular prayer, concerns the influence that ministry has on the whole makeup of the active life. The legitimate demands of ministry form the schedule of the day. When people enter a new ministry, with the intention of maintaining a past set time for private prayer which now will clearly interfere with availability for the new ministry, this violates the dynamic of the active apostolic charism. Two Apostolic Lifestyles / 661 To have a schedule of formal prayer already in place before entering into the new ministerial situation is backwards for active apostles. Rather, they must first insert themselves into the new ministry and get an honest sense of its reasonable demands. Only then can their conviction about regular contemplation determine the specifics of when, where and how long they should pray each day. That there be regular contemplation is beyond doubt, regardless of ministry. But the determination of the specifics of regular contemplation depends upon the demands of the new ministry. For the active apostle, ministry, then, while not a substitute for regular contemplation, is the primary determining influence in this whole way of life. 2. Flexibility for change is central. Because busy ministry and service of others is essential to active spiritu-ality, a regular routine scheduled around formal prayer is not possible. A flexibility of heart and spirit is called for, in order to respond to the challenges and needs of a world so often in great upheaval and unrest. The earlier distinction between a profound reality of the heart and its external expression is important here again. Flexibility of heart is not some-thing that only active apostles know. A profound inner flexibility of spirit makes possible genuine docility to the spontaneity of the Holy Spirit--and is always a sign of spiritual maturity, both for monastic and for active people. Responsible involvement in complicated and unsettled situations, something not usual in monastic life, calls forth in the active apostle a distinctive external expression and practice of this mature flexibility of heart. The struggle and anguish involved in much of our response to Vatican II reveals how hard it is to change a routine and how prone many of us are to find our security in a rather rigid routine rather than in a faithfully loving God. As indicated above I believe that a routine is not only healthy, but necessary for living out the monastic charism. But, while a certain routine is necessary for all human life, the active apostle must always resist the escape into an overly monastic routine and must learn to trust the gift of flexibility that is always part of the active apostolic dynamic in the Church. 3. Ability discerningly to find, be with and serve God in all activity. Someone in a busy, active life can become very scattered and distracted. One's attention almost constantly flits from one thing to another. One's energy and concern are poured out in one situation after another. Drained and running, one loses a sense of focus, of unity and maybe even of funda-mental meaning. As life gets more and more hectic and chaotic, burnout of body and spirit sets in. Review for Religious, September-October, 1986 Moments of special religious experience in formal prayer cannot, all by themselves, stem the tide of this heightening discouragement and tension. More than regular formal prayer is needed. Despite a great desire for unity and integration, human consciousness is capable, often without being aware of it, of various compartmentalizations. One of these is the split between formal prayer and the activity of life. In such a split, the surge of religious experience in private prayer ebbs in the face of all the busy activity of the rest of the day. The frantic, frenetic business of the day often calls forth and reveals in the apostle little sense of God. Private prayer is stubbornly main-tained in an attempt to keep religious experience alive. But such an ebb and flow of religious experience actually saps the apostle's energy and finally fails in accomplishing the desired integration in which all the activity of a day contributes to, rather than interferes with, a person's unifying religious experience. The proper balance of regular prayer and discerning involvement in the business of everyday can simplify and purify the focus and commitment of a heart so that the compartmentalized split of human experience into sacred and secular is gradually healed in a unity whereby all human experience bbc0mes religious--and finds God. In my own opinion, this is the greatest challenge still facing active apostolic spirituality. Often, past religious for-mation produced a compartmentalized relationship between prayer and activ-ity. Religious formation, in many ways, is still struggling to help active apostles find the proper interior integration that facilitates, and actually makes possible, the religious experience of finding, being with and serving God in all activity. Active apostles need a reflective sensitivity, in order to recognize the subtle but real difference between a selfish manipulation of others that finds self and a generously humble service of others that finds God. Only a genuine experience of the intimacy of God's love as beyond all other love and inviting a radical abandonment of self in love to God, together with a rigorously careful discernment of inner affective experiences, can make possible a human, loving presence that finds God in all activity and dealings with others. Vatican 11 makes a similar claim when it says that, for com-munities in religious life whose very nature requires apostolic action and services, "their entire apostolic activity should be animated by a religious spirit.''~ 4. Mobility and apostolic availability are key in active spirituality. Because mission and active ministry are so central to the active apostolic dynamic, mobility of body and spirit are important. Any rigidity in a person can interfere with the fruitfulness of this charism. In an active religious corn- Two Apostolic Lifestyles / 663 munity, the members come together precisely in order to be sent out on specific ministries, each of which shares in God's mission of salvation in Jesus. Any stubborn selfishness or immature insecurity will always corrode that mobility for mission which should characterize active spirituality. Apostolic availability is a readiness of spirit born of a freedom radically fascinated with a loving God's faithful commitment to us. Because of the inevitable limitation of human weakness and sinfulness, this freedom never perdures perfectly in a human heart. It must be won and received again and again. But the more this precious freedom grows in a human heart or in a whole congregation the more an availability of spirit allows the person or congregation to be thoroughly committed to a present ministry, but always with a readiness for wherever God's love may lead in the future. 5. The prayer of the apostolate is most typical of active spirituafity. The phrase that typifies monastic spirituality is reversed here. Granting, once again, the absolute value of regular contemplation in any serious spiritual life, the typical and more important prayer of the active apostle is a distinctively prayerful presence in and through all activity. This is related to. the third element above, i.e. the need to find, be with and serve God in all activity. The prayer of the apostolate should not be misunderstood as that claim and practice that many of us struggled with through the 1960s and 1970s: "my work is my prayer." Most of us now know the heresy.of such a claim, even though active apostles who would not want to profess an identification of work and prayer can still easily be pressured into living such a heresy. We have learned again over recent years that for no one does work become prayer, unless that person regularly stops working--and prays. So the prayer of the apostolate does not mean any simpliste identification of work and prayer. Rather the prayer of the apostolate involves two mutual and integral movements. The first is an appropriate, regular involvement in contempla-tion, which gradually spills over and renders pi'ayerful everything the person does, says and is. The second is an involvement in activity which stirs a desire for, and sometimes provides the subject matter of, formal contemplation in private. As one grows faithful and sensitive to these two movements, a pres-ence in all activity develops which is prayerful--a presence which is the Spirit of God praying and which reveals those clear signs of the Spirit mentioned in chapter five of Galatians. ¯ 6. A unity of mind and heart extending far beyond physical presence. Whereas the corporate faith vision of those sharing the monastic charism 664 / Review for Religious, September-October, 1986 requires much physical presence with one another, the active apostolic dynamic, because its very nature requires apostolic action and services, does not depend as much on the physical presence of the members to each other. It can foster a union of minds and hearts among members missioned all over the world in various ministries. Obviously, this corporate bond is not auto-matic. It is not the effect of any one person's fiat. It cannot be something superficially external. Rather, a unity rooted deeply in the hearts of all mem-bers will always require a profound attitude of heart on the part of each member, a distinctive type of missioning process and the careful practice of certain human, symbolic means. To say that the active charism depends less on the physical presence of the members than the monastic does certainly does not mean that physical presence can be simply disregarded in active communities. It is inhuman to imagine that members of a local live-in community, whatever the size, can develop a union of minds and hearts if they never gather together in quality physical presence. However, without disregarding the need for some such physical presence, we must not conceive the communitarian dimension Of the active charism according to monastic norms. Many active congregations today continue to struggle in local communities with how much physical presence of all members and what quality of presence of each is needed if there is to be a genuine, faith union of minds and hearts. If this struggle is not better resolved soon, increasing numbers of active religious, caught in the tension between involvement in an exciting ministry and the boring frustration of no shared vision in the local community, may well find celibacy too heavy a burden to bear alone. The De-monasticizing of Active Religious Life As religious have seriously responded to Vatican II's invitation to return to "the original inspiration" behind their own institute, a greater realization of the clear distinction between the differing and graced dynamics of the monastic and active has grown among us. In the wake of this growing clarity there also comes the realization that in the past we have not always respected this distinction with enough care. A major part of the renewal of religious life, therefore, has involved the de-monasticizing of institutes which were, in their founding, and which should, with greater fidelity over the years have continued to be, actively apostolic rather than monastic. This de-monasticizing process has not been easy. Mistakes have occurred. At times, inevitably, overreaction has set in. And many individuals have experienced great personal anguish in the midst of the confusion and turmoil of critiquing and of chang-ing, through experiment, revered and long-standing practices. But this process, although most painful, was unavoidable. To avoid it Two Apostolic Lifestyles / 665 would have been as serious a refusal as to violate the reverent d~cility due the Spirit of God who invites us to be faithful to the genuine, graced identity of our religious institute. In the past twenty years much headway has been made in realigning the fundamental conception, formation programs, ministerial practices and daily living of communities according to their rediscovered, original identity. Though the process is surely not finished, we are presently involved, appropriately enough, in a period of careful assessment of the fruits of this renewal process.7 A successful evaluation can help us to sift the precious wheat of fidelity to the essentials of religious life, as incarnated in appropriate contemporary expressions of the original founding charism, from the deceptive (though often attractive!) weeds of contemporary develop-ments that either destroy a necessary continuity of identity or shortsightedly try to defend older forms, which are now, and ought to be, simply dead. Vatican II reminds us of the importance of fidelity to the unique charism and identity of each religious community. "It serves the best interests of the Church for communities to have their own special character and purpose."s In line with this directive Thomas Merton cautions us against confusing the monastic and active dynamic: "The monastic life must not be evaluated in terms of active religious life, and the monastic orders should not be equated with other religious institutes, clerical or otherwise. The monastic community does not exist for the sake of any apostolic or educational work, even as a secondary end. The works of the monk are not justified by their external results but only by their relevance to his monastic life alone with God.''9 In conclusion, let me point to three results of respecting the clear dis-tinction between the active and monastic dynamic. First, we must be careful how we make use of the Liturgy of the Hours. In the monastic community the Liturgy of the Hours is a primary determinant and focus of the whole day, at which the physical presence of all is expected. In the active commu-nity, a regular communal prayer besides th.e Eucharist seems necessary. Some use of the Liturgy of the Hours may serve as an appropriate regular com-munity prayer. On the other hand, some other type of communal prayer may better serve a particular community. If something o.f the Liturgy of the Hours is used, it should not become a primary determinant and focus of schedule, to the detriment of the members' ministerial involvement. So, depending on the size and variety of the local community, the physical presence of all members is neither expected nor possible. However, the active community would be deficient in its unified faith vision if each member did not share the same desire to pray together regularly--which desire would always take expression in physical presence, except for ministerial reasons. But for an active community to use the Liturgy of the Hours in a monastic fashion would be to violate its God-given charism. 666 / Review for Religious, September-October, 1986 Second, members of active communities cannot avoid a natural monas-ticizing tendency as they get older. As the biological breakdown of old age sets in, religious become less and less active, they settle into a much more regularized pattern, and the apostolate of prayer becomes more predominant in their daily lives. If we are careful of certain presuppositions, this natural monasticizing tendency will not necessarily violate the active apostolic nature of a community. But the older members, whose lifestyle is now understand-ably more monastic, must not claim that this monastic lifestyle is the genuine identity of the whole congregation. Another subtle change of attitude could be entailed here. If a section of the motherhouse is located where many of the older, retired sisters are living, then naturally the style and schedule of life for that part of the house will be more monastic--as it should be. However, we must then be careful .that this more monastic schedule and style not be idolized as typical for all other houses of the congregation, an image that motherhouses often in the past have projected. Such a misunderstanding would be a serious interference with the unity and ministerial effectiveness of the whole congregation. In fact, it can be downright demoralizing and dis-torting for younger members. Furthermore, though these older members are much more inactive than earlier in their lives, they must be helped to keep the active zeal and concerns of their hearts alive and peacefully integrated with their bodily inactivity. These older members must also have a live sense of the ministry of old age and retirement. They must be helped to realize how valuable and necessary for the whole congregation's ministerial effectiveness is their own ministry of prayer and sacrifice. So often older religious think they have retired from ministry. I cannot stress enough the need for the elderly, and for everyone, to realize that while the aged and the sick must humbly retire from active involvement they never retire from ministry. The final and most important ministry is dying. If these concerns are not forgotten, then the natural monasticizing tendency of old age 'will not interfere with the active, apostolic nature of a religious community. Third, in the long history of women's religious congregations, for various historical reasons which are beyond my simple point here, the Church has had great difficulty in recognizing the active charism at work in the hearts of various foundresses. Angela Merici, Mary Ward, Marguerite Bourgeoys and Louise de Marillac and their followers are but a very few examples of the suffering this confusion has caused. In some ways the Church still continues to struggle today with this issue of more fully acknowledging and facilitating the active charism within communities of women religious. It is very clear that the Church's welcoming approval of valid contemporary forms of active spirituality among women religious--and without imposing any additional, Two Apostolic Lifestyles / 667 illegitimate, monastic expectations-- will enormously enrich God's mission of justice and love in our world. This article has described two different charisms, two different apostolic lifestyles, the active and the monastic. The Spirit of God has created and kept these two charisms alive in the Church. In a recent talk to the American bishops Michael Buckley, S.J., summarized the treatment of charism in the document "Directives for Mutual Relations Between Bishops and Religious in the Church": "Charism always involves three factors: It is an enabling gift of the Spirit which so conforms the recipients to Christ that they build the Church.''~° Three things, then: a gift of the Spirit, intimacy with Jesus, for the sake of the Church. As we come to appreciate further the active and monastic lifestyles in the Church, it is the hope of this writer that we will not confuse or corrupt these different charisms, but cooperate with what God intends, through them, for the unity of the Church, the holiness of its members and the service of a faith-filled justice in our world. Paul's words to the Corinthians both confirm and stimulate our hope: There is a variety of gifts but always the same Spirit; there are all sorts of service to be done, but always to the same Lord; working in all sorts of differ-ent ways in different people, it is the same God who is working in all of them. The particular way in which the Spirit is given to each person is for a good purpose (1 Co 12:4-7). NOTES ~They Speak By Silence, a Carthusian (Huntington, Indiana: Our Sunday Visitor Inc.), p.3. 2One Pace Beyond--The Life of Nano Nagle, M. Raphael Consedine, P.B.V.M., (Moorabbin, Victoria: L.R. McKinnon & Co., 1977), p. 7. 3As a result of their study of the document "Essential Elements in the Church's Teach-ing on Religious Life as Applied to Institutes Dedicated to Works of the Apostolate," Franciscans are investigating and proposing the evangelical life as the best description of their charism. It remains to be seen whether this evangelical life is a third type of spirituality different from what I am calling the monastic and the active, whether it is its own unique blend of the active and monastic, or whether it is a particular version of an active spirituality. 668 / Review for Religious, September-October, 1986 4Vatican 11, "Decree on the Appropriate Renewal of the Religious Life," #8. 5Soul Friend, Kenneth Leech, (San Francisco: Harper and Row, 1977), p. viii. 6Vatican II, "Decree on the Appropriate Renewal of Religious Life," #8. 7See my two articles "Assessing and Choosing Even as the Journey Continues," REVIEW FOR RELIGIOUS, March/April 1984, and "Come Let Us Talk This Over: Issues in Spirituality, 1985," Part 1, 'REVIEW FOR RELIGIOUS, July/August 1985, and Part II, REVIEW FOR RELIGIOUS, September/October 1985. 8Vatican II, "Decree on the Appropriate Renewal of the Religious Life," #2. 9The Monastic Journey, T. Merton, (New York: Image, 1978), p. 213. ~°See "The Charism and Identity of Religious Life," REVIEW FOR RELIGIOUS, September/ October 1985, p. 661. From Tablet to Heart: Internalizing New Constitutions I and II Address: by Patricia Spillane, M.S. C. Price: $1.25 per copy, plus postage. Review for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 Canonical Considerations of Autonomy and Hierarchical Structure Elizabeth McDonough, O.P. Sister McDonough is an Assistant Professor in the Department of Canon Law at The Catholic University of America (Washington, DC 20064). This article is based on a presen-tation she made to the LCWR convention in New Orleans last September. In the Middle Ages--from the grips of which many people suspect canon law has never been freed--canonical discipline was known as "practical theo-logy." That is, it was not a separate science as it is today, with specialized formulators, practitioners, codifiers and interpreters. What people did on a regular basis became operative norms of action. By authoritative interven-tion or by custom these operative norms of action eventually became recog-nized as laws in the technical sense of the Aristotelian/Thomistic construct, that is: An ordinance of reason formulated and promulgated by one charged with care of the common good. At that point in time the reasonableness of the norm, the intelligence of the individual, and each person's freedom of choice were paramount. Also in the Middle Ages--from the grips of which many people like-wise suspect religious life has never been freed--the ancient monastic and recently discovered mendicant ideas of religious life held sway. By that time the former was already highly clericalized, feudally land-based, rather well-off, and subject to frequent reforms. The latter was a new notion capitalizing on mobility, the development of towns, the discovery of trade, the rise of universities, and renewed lay piety. It, too, soon became rather clericalized; comfortably land-based, economically well-off, and in need of frequent reforms. 669 670 / Review for Religious, September-October, 1986 Nearly three centuries later at the time of Trentmfrom the grips of which most people are quite certain canon law and religious life have not been freed--canonical science was heavily influenced by nominalism, voluntarism, legalism and emerging casuistry. At that point in time the reasonableness of the norm, the intelligence of the individual, and one's freedom of choice were no longer paramount. The then recognized forms of religious life were suffering badly from the mediocrity and compromise and half measures that commonly accompany the waning of initial fervor, the dissipation of energies, the loss of resources, the monotony of the ordinary, the discovery of personal interpretation, and the sometimes misplaced convenience of dis-pensation, exception and privilege. Similarly, all of society was in flux: notions of political power, emerging nations, methods of warfare, forms of communication, frontiers of exploration, monetary systems, philosophical reasoning, theological conclusions, and ecclesiastical structures all experienced incredible upheavals and alterations. And in the midst of this social and ecclesial melange, the desperately needed "new idea" of apostolic religious life was conceived by Angela Merici, Ignatius Loyola, Mary Ward, Louise de Marillac and Jane de Chantal. These charismatic individuals were fol-lowed in a few centuries by Catherine McAuley and many others. Perhaps it was a failure of imagination on the part of the ecclesiastical establishment that perpetuated the ancient, cloistered, monastic model in theological reasoning and canonical practice for women religious. But reli-gious life itself simply continued to develop. Eighty percent of the religious groups ever founded became established between Trent and the twentieth century, and non-cloistered, non-solemnly vowed, apostolic religious life for women was finally universally recognized, but not until 1900. Canon law-- retaining some remnant of its medieval ',practical theology" identity--could not ignore the reality of the "new idea" in religious life forever, although recognition came rather slowly by our standards. Relating to the Present But what precisely is the connection of all this with the topic at hand, namely "Canonical Considerations of Self-Determination, Just Autonomy and Hierarchical Structure"? The connection is this: At the moment recog-nized forms of religious life are suffering badly from the mediocrity and compromise and half measures that commonly accompany the waning of initial fervor, the dissipation of energies, the loss of resources, the monotony of the ordinary, the discovery of personal interpretation, and the sometimes misplaced convenience of dispensation, exception and privilege. Similarly, at the present time all of society is in flux: notions of political power, emerg-ing nations, methods of warfare, forms of communication, frontiers of explo- Canonical Considerations / (171 ration, monetary systems, philosophical reasoning, theological conclusions, and ecclesiastical structures are all experiencing incredible upheavals and alterations. We are clearly in a post-conciliar era incredibly comparable to the late Middle Ages and to post-Tridentine times. In the midst of this social and ecclesial melange, religious life is again in need--perhaps desperately in need--of yet another "new idea." But those of us who are currently members of established communities, more than likely, are not the bearers of this desperately "new idea." At best we are perhaps--or certainly have the opportunity to be--artisans of a transition. And with proper understand-ing and use, this writer contends that canon law can be a great aid in this transition. Fostering a Transition To illustrate the transitional role of contemporary religious institutes, let us for a moment take the medieval methodological approach of canon law as "practical theology" and look at what current "theology in practice" in the 1983 code suggests about this life we call "religious." To begin, the new law talks about life: an identifiable form of life, a substantive form of life, a stable form of life. It speaks of a life clearly understood and freely chosen: a life of following Christ, a life of total dedication to God. It con-siders this life a particular state in the Church undertaken by profession of the evangelical counsels and lived in accord with the supreme law of the Gospel as expressed in the proper law of one's institute. It is a life involving some fixed organizational structures, certain obligations and rights, various spiritual exercises, some restrictions on personal and apostolic activities, numerous clear procedures for admission and departure, and a public con-nection to the local and universal Church. From the point of view of "practical theology" the new code requires proper law specification in seventy-four out of the one hundred fifty-three canons that apply to religious institutes. In other words, in nearly half of the canons concerning religious, the institute itself must or may determine specific elements of the life of its members, both individually and collectively. Thus, widespread distinctions in practice are not excluded by the universal law requirements for common life, identifiable superiors, necessary forma-tion, apostolic limitations, departure procedures, and the like. The prin-ciple of subsidiarity is canonically incorporated in the new code, and opportunities for practical variations are amply provided. How well or to what extent these are utilized depends entirely on one's proper law. Proper-law revision, or the writing of constitutions, as experienced during the last two decades in the life of religious institutes has been no easy task, however. In some instances the process was carried out in an ambience of 672 / Review for Religious, September-October, 1986 internal polarization that fomented contentions among members as each retreated to his or her corner courageously defending the truth for the sake of God. In other instances the formulation of an institute's truly representa-tive legislation was complicated by a certain lack of contemporaneity in institutional and hierarchical Church structures themselves. Nevertheless, these difficulties do not negate the fact that it is precisely the revision of proper-law wherein lies the opportunity for institutes to incorporate new ideas and new experiences of religious life. Good proper-law revision allows them to accomplish this without having to shoulder the burden of being the initiators or receivers of the desperately needed "new idea" mentioned above. Moreover, incorporating new ideas and experiences in proper-law to the greatest extent possible now, can help pave the way for later canonical acceptance of other, newer ideas and experiences, however long that may take. Institutionalizing Charisms Backtracking momentarily before going on, let us note that the phrase "new idea" is entirely inadequate. Ideas have consequences, but they are not the only realities that have consequences. And religious life is never primarily or merely an idea, an intellectual endeavor. It is a gift of the Spirit to, in, and through the Church. Charisms are like seeds planted in particularly fertile soil in a specific historical context. They are shaped and reshaped by the exigencies of history, by the fortunes and misfortunes of the passage of time. They are nourished and grow and evolve in the context of everyday life with everyday people--interspersed here and there by those we happily refer to as "saints" (while being equally happy we never had to live with them). Charisms are never captured in constitutions or any collection of fundamental and secondary documents. Charisms live in people or they do not live at all. Legal norms, on the other hand, are externally formulated and externally measurable. They can never totally express internal motivation. Thus, the basic import of any constitutions and any collection of fundamental and secondary documents is not merely their juridical perspective and canoni-cal determination. The legal heritage of an institute, capturing as best it can the articulated charism, is always conditioned by the emerging values of real life as experienced by those inspired to embrace the charism. People are, you see, an undeniably important element of the canonical system. On another level, the institutional Church, which in some form or another has been with us for nearly two millennia, must itself occasionally reach out and embrace a genuinely new charism. In such instances the ecclesial structure must fracture its preset boundaries, redefine its established cate-gories, and reorient its institutional life in order to incorporate, that is, take Canonical Considerations / 673 into its structures, a new breath of the Spirit. This reaching out and embracing a charism has probably happened only three times in Church history: for Benedictine monasticism, medieval mendicancy, and post-reformation apostolic orders. In each instance, institutional embracing of the new charism occurred quite slowly, required numerous adjustments and experienced set-backs over the years. The time may very well be ripe for another institutional embracing of truly new charisms of consecrated life in the Church. If so, this too will occur slowly, require adjustments, and experience setbacks. And, if history can offer us any objective insights regarding the process and its effects, one might be cautioned to note that once the institutional Church reaches out and embraces a genuinely new charism, the rest of the story is that of the charism's institutionalization. It is simply a matter of time and human nature: initial ideals are eventually dimmed or forgotten; initial fervor is slowly chilled or lost; initial Gospel goals are gradually subordinated to preservation of the new institution. Suffice it to say that the readers of this article are, more likely than not, part of already established, already institutionalized charisms and, as such, are not the first wave of any new movement in religious life. Limiting Self-Determination and Autonomy The parameters of ecclesial embrace and the exigencies of historical evolu-tion are the primary limiting factors in the "self-determination"aspect of any religious founder or foundress, of any religious institute. Self-determina-tion is never absolute. It has always been far from so for religious life, and still is. But this is also the case, for example, regarding members of the Christian faithful in general. In the new code all Christians are entitled to form associations (c. 215). All Christians should lead holy lives and promote the building up of the Church (c. 210). All Christians have the right and duty to work towards announcing the Gospel of :salvation (c. 211) and to undertake apostolic activi-ties (c. 216). But no Christians are obliged in any way to seek official recog-nition for these :activities in 'any canonical form unless they choose to do them in the name of the Church '(c.301,). And no Christian is obliged in any way to choose any form of consecrated life (c. 573 §2). Yet the self-determination of any Christian (which is never absolute to begin with) is quite circumscribed and channeled--limited, if you will--by either of the above choices once made. As individuals we cannot be both teachers and nurses at the same time. As communities we cannot be both monastic and apostolic at the same time. As institutes we cannot be both Ursuline and Franciscan at the same time. Thus, in an era that prefers to deal with "both/and," we are sometimes faced with an inevitable "either/or" because 674 / Review for Religious, September-October, 1986 no self-determination is absolute. Similarly the "just autonomy" of any institute is always and only to be considered within the context of ecclesial embrace and historical evolu-tion. Philosophically speaking, autonomy refers to freedom from external control and censure. It guarantees room for action and reflection without disruption, but it includes necessary coordination in reference to the whole. Nevertheless, any auto nomos, from the Greek to be self-normed, is funda-mentally limited by creation and redemption: by our realistic situation of being creatures in an ambience of and affected by evil. As individuals we have from the start only limited independence that remains always relative: so, too, with religious institutes in the Church. Appreciating the Role of Obligation Here it may be important to digress somewhat to consider the bias that supports the current canonical system. It is a philosophical/theological con-struct characterized by valuing status, common good and obligation. This is so in contrast to more recent philosophical/theological constructs character-ized by valuing human dignity, individual advantage and personal rights. Neither need be mutually exclusive of, or in direct contradiction to, the other. But both have often appeared so. Even with the advances of the last few centuries and the affirmations of recent popes and the articulations of Vatican Council II, the former con-struct is the one that clearly underlies the new law. In the new code, the communal context of "status" constantly qualifies any affirmations of equality in dignity. In it, the common good--perceived as a set of conditions enabling the attainment of reasonable objectives for the sake of which individuals have decided to collaborate--is clearly prior to independent, indi-vidual advantage. In it, rights are subordinate to and conditioned upon duties intrinsic to the Gospel and to our social nature. In it, the protection of rights is for the sake of fuller participation in one's evangelical and social obliga-tions. And in it, patriarchal paradigms and male-dominated linear images still predominate. But what of the alternative constructs? What of, for example, the philosophical and theological mind-set that emerges from the social contract and human rights theories of Hobbes, Locke and Rousseau? These are to a great extent the basis of our constitutional republic and the foundation of American civil law and jurisprudence. Prescinding from their equally patriarchal paradigms and male-dominated linear images, note that social-contract and human-rights theories appear to posit the pristine existence of free, independent but highly vulnerable individuals willing to ransom a portion of personal autonomy for collective security. Rights are the "playing Canonical Considerations / 675 cards" or the "poker chips" of the barter: some cannot be relinquished (these are termed "inalienable"); others can be relinquished but can also be recalled (in breach of contract). It may appear, at times, that the institu-tional Church would be much better off with a healthy dose of American civil liberties incorporated into its legal system: with a civil rights basis; with non-hierarchical checks and balances; with protection by administrative pro-cedures; with guarantees of prior notification, due process, provision for counsel, and the like. And, for the most part, this is probably not only an accurate observation but also a viable possibility and partial reality. Witness, for instance, the numerous appeals boards and administrative tribunals that already exist in many religious institutes and dioceses to complement the heavily hierarchical Church system. Indeed, it is clear that these two systems are not, and need not be considered, contradictory or mutually exclusive. Nevertheless, there is a significant difference between the Medieval and Enlightenment mind-sets, and the difference is crucial for ecclesiastical law and especially for religious institutes. Social-contract and human-rights con-structs, while very affirming of life and dignity in theory, are singularly inept at guaranteeing life and dignity to the individual from the community in practice. This is because one finds in them no legal locus of obligation. They are based, if you will, on the implicit myth that somewhere there exists a Utopian world of perfectly free humans who have no alienated or usurped rights and who experience no unresolved conflicts, individually or collectively. Reality is not quite so Utopian. So, for example, in the American social-contract/ human-rights systems, suppose you are .walking over a bridge beneath which there is someone in the water drowning. Note that, even though the drowning person has affirmed rights to life, education, suitable housing, equal-opportunity employment, a just wage, and more, there is absolutely no civil-law focus of obligation for anyone to come to his or her aid. This is not to say there is no moral obligati?n to come tothe person's aid, but there is no legal one. In fact, the legal system--because of numerous possibilities for litigation--at times seems even to militate against fulfillment of one's moral obligations in such situations. And note that we are not discussing here the medical/moral/legal subtleties of prenatal life or of the terminally ill. We simply have a recognizably fully alive human being with numerous affirmed rights who ends up quite dead because of lack of legal obligation in the system itself. In sharp contrast, the Aristotelian/Thomistic system of law, and even further back the Judaic/Talmudic system of law, are based primarily on obligations: common, mutual, reciprocal obligations that arise from a cor-porate experience. The Hebrew, the Christian, the religious is chosen-- passive voice--be it at Sinai, through the Last Supper, or by a call to conse- 676 / Review for Religious, September-October, 1986 crated life. We are chosen. This is not to suggest that we, therefore, have no responsibilities; but rather, to highlight the fact that the initiative is God's. Only the response is ours. Thus it is the beginning of our system's notion of legal obligation that becomes the crucial difference in the end.~ We do not begin by bartering away any pristine "rights." We receive a gift, with consequences. The legal constructs of our lives relate to divine events in and through which everything necessary for the eternal salvation of everyone for all ages has somehow already been given, in some sense even commanded. They are the same divine events in and through which we have freely assumed personal perpetual obligations. And they provide for an amazing absence of Utopian myths. For there is in salvation history ample evidence of human failure, outright betrayal, personal and collective infidelity, repeated digressions, and an uncanny unwillingness to live up to our part of the bargain. In contrast, on the part of God, there is ample evidence of long-suffering patience, relentless forgiveness and unswerving fidelity to the promise of mercy. Moreover, if we do not read the Gospel too selectively, even after having done everything expected, you and I have no basic right or even a distant claim to any reward whatsoever, although we are assured in the end of attaining the greatest possible goal. Situating Obligation in Hierarchical Structures The importance of proper law--the law that obtains for one's own insti-tute- has already been mentioned in regard to fostering the current transition in the paradigms of religious life. Proper law is also crucial to any element of self-determination and just autonomy within the Church's hierarchical structure. And the central element of ecclesiastical proper law, as well as ecclesiastical universal law, is the locus of incumbent obligation. This is what gives our laws content and objectivity for assuring the protection of values and the exercise of rights, even if these values and rights are not directly named as such. In fact, whether or not the values and rights are actually named in the law is of minimal importance. Perhaps at this point an example is in order. There is an ancient principle of Roman Law which states: Where there is a right, there is a remedy (Ubi ius, ibi remedium). It is in the logical contrapositive that we more readily recognize the truth of the principle, namely: If there is no remedy to be found for violation of an affirmed right, there is really no right at all. With this in mind, let us proceed to the example. It is an example not taken from ttie~ law for religious so that the content will not distract from the point intend~dl. Chnon 22'1! §'2',of~ the 1983 code states: If the Christian faithful are sum- Canonical Considerations / 677 moned to judgment by c6mpetent authority, they have the right to be judged in accord with the prescriptions of law applied with equity. It sounds wonder-ful. But what is there to guarantee that this will, indeed, be the case? The answer: incumbent obligations and opportunities to insist on their fulfill-ment as provided in the canons on judicial procedures. °The affirmed right of c. 221 §2 can be vindicated because all tribunal personnel must take an oath that they will fulfill their functions properly and faithfully (c. 1454). All tribunal personnel must disqualify themselves from involvement in cases concerning: (1) persons with whom they have a first-cousin or closer relationship, (2) persons for whom they are guardians or trustees~ (3) persons with whom they have a close friendship or for whom they feel a great animosity, as well as (4) those instances in which they desire to make a profit or avoid some loss (c. 1448). And if the tribunal personnel do not disqualify themselves, the parties in the case can lodge an objection (c. 1229) to which the court must attend before the trial can continue (c. 1451). All tribunal personnel are forbidden to accept any gifts whatsoever for the performance of their duties (c. 1456). And any tribunal personnel are subject to penalties, including loss of office, if they refuse to deal with a case for which they are competent, or attempt to deal with a case for which they are not competent, or violate the law of secrecy, or inflict damage on the parties out of malice or serious negligence (c. 1457). In other words, these procedural canons--specifying as they do the legal locus of obligations and providing the opportunity to insist that the obliga-tions be fulfilled--are really what give canonical force to c. 221 §2. But the point is this: These canons, albeit with different numbers, were also in the former code. The affirmation of current c. 221 §2 was not. How much this newly affirmed "right" would mean without these related obligations is questionable, for indeed: If there is no remedy, there is really no right. And how much this newly incorporated right actually adds to the related, already long-standing procedures still remains to be seen. All the foregoing in norway intends to ignore the fact that. even in the best of legal systems incumbent obligations can upon occasion be observed primarily in the breach. The intention is, rather, to provide a clear under-standing of the importance of obligations in the Church's legal system in order to investigate more meaningfully the numerous obligations contained in the canons concerning religious institutes. Religious Institutes and Obligations To begin our discussion, as well as to illustrate the complexity of the: interrelationships among canons, let us consider thosecanons contaii~ed under the title "Obligations and Rights of Institutes and of their Members,." cc. 678 / Review for Religious, September-October, 1986 662-672. As often as one might comb the (official Latin) text of the canons, there is not one strict right (ius) to be found. But at this point in the presenta-tion, such a discovery should be no great surprise: It is the locus of incumbent obligation, not the affirmation of rights, that is the substantive base for our legal system. Moreover, listed in these canons there are numerous obliga-tions from which it is clear that what other legal systems call "rights" will be respected even though not mentioned by name. To pursue the practical content of obligations/rights in the code as related to self-determination, just autonomy and hierarchical structure, we will isolate one of the canons in this section and investigate its canonical consequences. Perhaps the most important obligation listed in this set of canons is that of c~ 670: Each institute must (debet) supply for its members all those things necessary for attaining the end of their vocation. The debet is canonically preceptive language. The subject, object, and matter of the obligation are, respectively, the institute, its members, and necessities. Proper law should certainly address itself to the objective meaning of "necessities," and the meaning should have some reference to what is justly judged so in an equit-able manner by competent authority within the norms, structures, and resources of a particular institute. There is some problem, to be sure, with relating mandated necessities to the end of one's vocation when that end ultimately transcends temporal realities and, thus, is effectively precluded from the possibility of practical evaluation. But consequences of the mandate in c. 670 are extensive and have already been addressed by canonists.2 At the very least, this obligation on the part of institutes is interpreted as requiring those in positions, of government to provide for, and as giving members a corresponding right to: (1) sound, complete, approved proper law, (2) structural provision for general chapters, superiors and councils, (3) systematic formation, (4) stable community life, (5) suitable options for apostolic action or internal work in accord with the institute's mission, and (6) appropriate material goods and .opportunities for ongoing health care, formation, work and renewal. Note that none of the mutual obligations/rights in this list are meaningful except as connected to a coherent legal system that can guarantee their fulfill-ment. And recall that in Church law the locus of incumbent obligation is what provides objective content and procedural safeguards for affirmed or unaffirmed rights. It is the locus of incumbent obligation that is the basis for whatever down-ward or lateral accountability might exist in our hierarchical system, which Canonical Considerations / 679 operates primarily on the intrinsic principle of upward accountability. That is, in fulfilling well the obligations it has towards its members (i.e., its down-ward accountability), any institute is also more than likely fulfilling its obliga-tions towards the other elements of the hierarchical structure (i.e., its lateral and upward accountability). Simply put, an institute cares for downward accountability by attending to the legal obligations it has towards its members. It does this by providing for at least the six categories mentioned as flowing from the requirement of c. 670. But in so doing the institute is not only protecting the rights of individual members. It is also establishing itself on a sound operational basis for relating to equivalent juridic persons, such as other religious institutes, in lateral accountability. And it is likewise con-tributing to its own just autonomy in the upward accountability of the insti-tute to higher authorities in the hierarchical structure. Thus, all of the mutual obligations/rights that derive from c. 670 are directly or indirectly related to the question of an institute's existence and just autonomy. But the motive for action and the locus of accountability in c. 670-- fulfilling obligations toward members--shift the focus for the institute from that of accepting the collective imposition of alien restrictions to that of guaranteeing the possible pursuance of someone's response to having been chosen. It is possible to approach this accountability from an entirely different perspective, namely: from the recog-nition of just autonomy for religious institutes in c. 586. Indeed, the result of beginning with c. 586 might even be somewhat similar, as will be seen in the next section. Yet the basis for action in the former approach is probably more canonically sound. Religious Institutes and Just Autonomy Canon 586 states that it belongs to local ordinaries to preserve and protect (servare ac tueri) the autonomy of each institute. In the same canon "just autonomy of life, especially of government" is recognized by universal law. The canon goes on to describe this "just autonomy" as that by which insti-tutes enjoy (gaudeant) their own discipline and have the power to pre~serve (servare valeant) their patrimony3 intact. The patrimony of an institute of consecrated life is described in c. 578 as the intention and purpose of the founders/foundresses, sanctioned by competent ecclesiastical authority, con-cerning the nature, end, spirit and character of the institute as well as its sound traditions. The canon adds that this patrimony is to be faithfully preserved (servanda est) by all. Elsewhere, in c. 631 § 1, the general chapter is given special responsibility both to protect (tueri) the institute's patrimony as described in c. 587 and to promote its appropriate renewal (accommodatam renovationem). Still elsewhere in c. 587 §1, institutes must (debent) incor-porate into their constitutions .whatever is established regarding their 680 / Review for Religious, September-October, 1986 patrimony in order to faithfully protect (ad. fide#us tuendam) the voca-tion and identity of their instutute. Another set of canons is also pertinent to the investigation at hand: cc. 675 §1, 611 #2, 677 §1, and 671. The first states that in apostolic institutes apostolic action is part of their very nature (ipsam eorundem naturam). The second states that a bishop's consent for canonical erection of a religious house includes the right (ius) to exercise the works proper to the institute according to the norm of law and within any restrictions contained in the consent. The third states that superiors and members of institutes should faithfully retain (fide#ter retineanO and prudently accommodate (prudenter accommodenO the mission and works of their institute. And the fourth states that members may not undertake pgsitions outside of those proper to the institute,without the permission of legitimate superiors. Both the language and the interplay of all these canons are significant. The patrimony of any institute, or, if you will, the meaningful heritage or expres-sion of its charism, is somehow to be contained in its proper law. Note that this is the same sound, complete, approved proper law to which membe~-s have a right by reason of the obligation in c. 670. And this patrimony is to be preserved by all--an unqualified and inclusive all--according to c. 578. Con-stitutions (c. 587), general chapters (c. 631), and local ordinaries (c. 586) are each required (using some form of the same Latin verb, tueor) to protect the institute's patrimony. Chapters have the responsibility to renew it (c. 631), while superiors and members have the ability to retain and accommodate certain aspects of it (c. 677). Now for the sake of example, let us suppose that an institute has been founded whose nature is apostolic, whose purpose is to practice the corporal works of mercy, whose spirit is non-monastic, and whose character, because of its purpose, is for the most part one of commitment to individual rather than to collective apostolates. Let us also suppose that the instutute is of pontifical right, that it has three canonically erected houses in three dioceses, and that its members are present in seven other dioceses in which the institute has n6 canonically erected houses. Finally, let us suppose that a member of this institute, with appropriate permission from internal authorities and fulfilling the norms of universal and proper law, is exercising an apostolate which the diocesan bishop does not wish this person to exercise in the diocese entrusted to his care. The stage is set, is it not, for the play of tensions commonly experienced between just autonomy and hierarchical structure? Without being facetious, let me suggest further that the script for this act of the play commonly has the religious entering stage left, the bishop entering stage right, and all defini-tive action coming Deus ex machina from above. The entire performance Canonical Considerations / 681 is usually viewed only through the opera glasses of a communications media well known for its ability to distort the factual while filling lacunae with unfounded conjecture. When the curtain falls, there are inevitable winners and losers, but who belongs to which category most often depends on where you were seated--center orchestra, third balcony, backstage, or in the wings. And usually the real issues have neither been well addressed nor even partially solved, while genuine Christian values, not to mention Christian people, have more than likely been forgotten or neglected or badly battered during the performance. As a canonist, this writer holds there are viable alternatives to the above scenario. For, if law does nothing else for us in the Church, it ought to at least be able to function as the impartial arbiter in cases of conflict. How well it can do this for cases such as the above, however, depends on how clearly and thoroughly obligations are both delineated in proper law and fulfilled by those responsible for them. But, to return to the case and the question at hand: Can the bishop prohibit the religious from exercising the apostolate in the diocese entrusted to his care? If you view it from the per-spective of the religious--to use familiar phraseologywthe "bad news" is that he probably can, because ultimately all religious are subject to the power of the bishop in apostolic works (c. 678 §1). The "good news" is that such a prohibition would be very difficult in some circumstances. Needless to say, if you are looking at this case from the vantage point of the bishop, the content of the answer is exactly the same: The prohibition is probably possible but possibly very difficult. The law, you see, is rather objective and can be an impartial arbiter in such matters, even though the "goodness" or "badness", attributed to the content would probably be reversed (and logically so) in the judgment of the bishop. Why is it probably possible but possibly very difficult for the bishop to forbid the religious from exercising an apostolate in the diocese entrusted to his care? The answer, to be canonically sound, requires a careful investi-gation of the canons previously mentioned. If the institute is an apostolic one, then apostolic works are part of its nature by law (c. 675). The nature of an institute as sanctioned by ecclesiastical authority is part of its patri-mony to be preserved°by all (c. 578) and contained in its constitutions (c. 587). The power to preserve this patrimony is part of an institute's legally recognized just autonomy of life, and local ordinaries are to preserve and protect this autonomy (c. 586). Regarding just autonomy of life, on the one hand, it cannot be restricted merely to internal matters or only to government. If autonomy is restricted to internal matters, then the understanding of religious life under universal law would be a dichotomized, compartmentalized one. The code takes great 682 / Review for Religious, September-October, 1986 pains to indicate that this is clearly not the case, and especially for the apostolic activity of apostolic institutes (cc. 662, 673, 675). Furthermore, if autonomy is restricted to the institute's internal government, then the just autonomy "especially of government" recognized in c. 586 is a meaningless phrase even canonically. On the other hand, if any apostolate is fundamental to an institute and if any autonomy in regard to this apostolate is to be recognized, then the apostolate must be clearly articulated in the institute's constitutions. If it is clearly articulated in the constitutions, and if the institute has a canon-cially erected house in the diocese, then this includes a strict right (ius) to exercise proper-law apostolate(s) of the institute from this house (c. 611 #2). Note, however, that while the institute has this right, each and every member of the institute is not necessarily free to exercise the right. Canonists do agree that, in granting consent for a religious house, a diocesan bishop can restrict some of the institute's activities for all of the members or all of the institute's activities for some of the members. But they also agree that he cannot restrict all of the institute's activities for all of the members. If he judges this extreme restriction necessary, he simply ought not to grant consent for establishing the house. Thus, in response to the case, if: - there is a constitutionally established apostolate - exercised by a member of the institute -~with proper internal permissions ~ according to universal law (i.e., legally) -. from a canonically established house -to which no general or specific apostolic restrictions have been attached, it would be very difficult for the bishop to prevent the religious from continuing the apostolic activity. The prohibition would not be impossible, however, because it is provided by c. 679, that if: - the bishop judges there is a most grave cause - after having referred the matter to the major superior - and if the major superior does not take appropriate action - the bishop can prohibit the religious from remaining in the diocese. But this action constitutes a penalty (c. 1327 §1) which means that -the procedure for application of penalties is to be followed (cc. 1341-1353) - no steps may be dispensed with (c. 87) 7 all wording must be interpreted strictly (c. 18) - the constitutions of the institute may not be violated (c. 1327 §1) and - the bishop must immediately inform the Holy See of his action (c. 679). Canonical Considerations / 683 Whence, the answer given above must contain an important qualification: The prohibition is probably possible but possibly very difficult only if the initial legal obligations regarding apostolate, houses and constitutions have been fulfilled by the institute to which the member belongs. But such is not usually the case, is it? For the most part situations arise in which it is clear that one or many of the above legal obligations have not been fulfilled and, consequently, the rights involved are not well protected. It often happens that the institute has no canonically erected house in the diocese. Then there is simply no right for the institute or any of its member to exercise any apostolate there. If they do so, they do so at the good will of the bishop who can subsequently forbid what he has previously permitted. The written agreements between diocesan bishops and competent superiors, which are now required by c. 681 when entrusting works to religious, might possibly give the religious a cause for civil-law action in the case of a breach of contract, but this could only occur if the agreements were poorly composed canonically in the first place. One might add that adhering to the require-ment for these written agreements, which are supposed to include the type of work involved, could possibly identify potential conflicts such as the above case in their incipient stages. It also often happens that a particular activity exercised by a religious is not mentioned--or at least not referred to in a specific enough manner--to definitively include it in the constitutionally approved elements of the insi-tute's apostolate. The competent internal authority by making a practical interpretation in the course of good government may judge that this specific activity is included within the constitutionally approved elements of its aposto-late. But if this practical interpretation is challenged and recourse is had to the competent external authority, the interpretation of the authority who approved the constitutions in the first place is the one that prevails. Another common occurrence is practical accommodation of an institute's mission and apostolic works by the superiors and members in accord with c. 677. An institute may adapt its apostolate from educating orphans, for instance, to educating Blacks or Hispanics. Or, again, an institute may relin-quish nursing in hospitals in order to serve in home-nursing ministries. Some-times these accommodations are not subsequently or accurately incorporated into one's constitutions by a general chapter. But legal affirmation of such adjustments is both the obligation and prerogative of general chapters accord-ing to c. 631. If general chapters do not fulfill their obligations by providing an adequate update of an institute's proper law, the "good news" and "bad news" for the religious will be rendered as mentioned above. Three other forms of apostolic accommodation are also common and can be far more problematic, namely: 684 / Review for Religious, September-October, 1986 (1) defining the institute's mission and apostolate in so generic a manner that almost any apostolic activity can be included in them, (2) including in the institute's mission and apostolate some activities that appear to be only indirectly connected with its patrimony, and (3) including in the institute's mission and apostolate those activities which relate closely to those prohibited for religious in universal law. It would be unrealistic--if not grandiose--to attempt a treatment here of the specifics of each of these instances, but all three can certainly be recog-nized as occasions for another play of tensions between just autonomy and hierarchical structure. In the process of approval of constitutions, competent ecclesiastical authorities often perceive these instances as fostering generic vagueness or minute inclusiveness or institutional challenges: Their response is usually to request or to mandate adjustments in wording and/or content. This is often viewed by the institutes both as a violation of their just auto-nomy and as a negation of their renewal experiences. There is no doubt that the attitudes of those involved in the dialogues concerning constitutional revision are crucial to the results. In the first case just suggested, there can be--but need not be--a real danger of dissipating an institute's resources by too extensive a diversification within a generic category, such as education or health care or social justice. In the second, there can be, but need not be, a noble attempt to "legitimize" the activity of every member, however diversified, by incorporating it by name into the institute,s proper law. In the third, there can be, but need not be, a genuine and necessary prophetic challenge to the gradually institutionalized: restrictions on Gospel imperatives. Whether competent authorities and reli-gious institutes approach these and similar situations from a stance of polari-zation and confrontation or from a stance of pluralism and constructive compromise alters the "flashpoint" of the matter involved. A "flashpoint" is the degree of flammability of combustible materials. Most readers will probably be aware that there have been many tenuous "flashpoints" approached and passed by the interaction of hierarchy and religious--as well as among religious themselves--throughout history. Such opposition and conflict, indeed, utter conflagrations at times, have been regrettable and are certainly not to be excused.4 But in the interaction of religious charism and ecclesial institution they will always be potentially present. Suggestions are sometimes made that religious institutes experiencing great charism/hierarchical tensions might opt for what is referred to as "non-canonical" status. Legally speaking "non-canonical" is a misnomer as well as an almost impossible option. Religious institutes are by law public juridic persons (c. 634, 116 §2). Canonical Considerations / 685 This means they automatically have a "canonical status" which can also be described as legal standing or public authentication within the ecclesial structure. This status is understood to guarantee the soundness of the insti-tute's charism and traditions, to empower the duly elected officers of the institute forgoverning, and to confer a mandate on the institute (and its members) for apostolic activities. It is quite clear in Church law that only the appropriate ecclesiastical authorities--namely, Diocesan ]~ishops or the Apostolic See--can erect religious institutes (cc. 576, 578-579, 589), can approve and accept the charisms of founders and foundresses (c. 578), and can officially interpret and moderate the practice of the evangelical counsels (c. 576). Any public juridic person in the Church is by law a "perpetual" entity and can be legitimately extinguished only by competent authority (c. 120 §1). The Apostolic See alone is able to suppress an institute of consecrated life once it has been canonically erected (c. 584). On the occasion of such sup-pression, the disposition of the goods of the institute, which are by law "ecclesiastical goods" (c. 1257), belongs to the Apostolic See (c. 584) unless the approved statutes of the public juridic person (i.e., the institute's proper law) provide otherwise (c. 123). Thus, the material possessions of any religious institute, as well as the final decisions regarding what is to be done with them, do not belong ultimately to the institute or to its members but to the institutional Church. Moreover, religious institutes are "collegial" public juridic persons (c. 115 §2) andas such continue to exist (unless suppressed) as long as there is one surviving member, upon whom all the rights and obliga-tions of the institute devolve (c. 120 §2). For two major reasons, therefore, it is not legally realistic for a religious institute as such to become "non-canonical" in response to the tensions experienced in the interplay of the institute's charism and hierarchical struc-tures: (1) suppression of a religious institute is difficult to accomplish and (2) truly non-canonical status is almost impossible to find. First, an institute does not have the authority to suppress itself; and it is rare that all members of an institute might opt for requesting suppression by the Apostolic See. If such were the case., however, the juridic person could totally cease to exist. But if even a few chose to remain and were allowed to do so, these few would then enjoy all the rights and assume all the obligations of the still existing original religious institute. The ecclesiastical goods of the institute would also be subject to the care and control of the remaining members according to Church law? In other words, the mem-bers of any religious institute cannot simply decide to self-destruct the juridic person and head off into the sunset, each fortified with his or her own "piece 686 / Review for Religious, September-October, 1986 of the (institutional) rock." Second, even if an institute were sup

Issue 70.4 of the Review for Religious, 2011. ; Unique Approaches Building Community Focus on Joseph Potpourri quarterly 70.4 2011 Review for Religious fosters dialogue with God, dialogue with ourselves, and dialogue with one another about the holiness we try to live according to charisms of Catholic religious life. As Pope Paul Vl said, our way of being church is today the way of dialogue. Review for Religious (ISSN 0034-639X) is published quarterly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393 PHONE: 314-633o4610 ¯ FAX: 314-633-4611 EMAIL: reviewrfr@gmail.com ¯WEBSITE: www.reviewforreligious.org Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393 POSTMASTER Send address changes to Review for Religious o P.O. Box 6070 ° Duluth, MN 55806. 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Such permission will only be considered on written application to the Editor, Review for Religious. ~ gournal of Catholic Spirirualit)j Celebrating 70 Years Editor Associate Editor Book Review Editor Scripture Scope Editorial Staff Michael G. Harter SJ Garth L. Hallett SJ RosemaryJermann Eugene Hensell OSB Mary Ann Foppe Tracy Gramm .Judy Sharp Advisory Board Paul Coutinho SJ Martin Erspamer OSB Margaret Guider OSF Kathleen Hughes RSCJ Louis and Angela Menard Bishop Terry Steib SVD QUARTERLY 70.4 2011 contents 340 prisms Prisms 342 364 .377 unique approaches A Tale of Two Scandals: Cornelia Connelly as Nouvelle H~loi'se Barbara Newman tells the remarkably similar stories of two married women who lived six centuries apart, became nuns and then abbesses only through the instigation of their husbands, suffered considerably, and faced numerous canonical difficulties in the founding of their orders. building community The Hum of Being: " Spirituality for Leadership Beatrice M. Eichten OSF describes the ministry of community leadership as a pilgrimage and explores the various spiritual realizations that flow from it--such as the openness to Spirit that comes through moments of emptiness and detachment, and the gifts of loving and being loved. Architecture and Religious Life Thomas A. Krosnicki SVD discusses the impact that the architectural design of buildings--in particular community residences--can have to the benefit of religious life and those they touch by their life and ministry. Review for Religious 386 404 408 .422 426 focus on Joseph Be Saints: Pathway to a Holy Life Joel Giallanza CSC gathers wisdom from St. Andr~ Bessette, whose name is forever linked to that of St. Joseph because of their obvious similarities. Both were simple laborers through whom God chose to do extraordinary things; both knew poverty and suffering; both experienced exile. Above all, both point out a pathway to holiness because they remained faithful to whatever God asked of them. St. Joseph in Focus: Husband of Mary and Guardian of Jesus John M. Samaha SM reminds us why we honor St. Joseph by giving us a simple portrait of the quiet, often overlooked member of the Holy Family. potpourri Lighting Our Modern Spirit: Pope John Paul II's Luminous Mysteries Carey Ellen Walsh explores the theology and the spiritual gift of John Paul II's meditation on the rosary in his apostolic letter Rosarium Virginis Mariae. She focuses on how one of John Paul II's most intimate reflections tends to the hunger in our souls. Multiple Sclerosis: A Gift Marian D. Frantz IHM reflects on how she has coped with multiple sclerosis and, in spite of the physical challenges and fears that accompany it, has come to understand it as a gift. Cremation: A Path to Protect Mother Earth Brian Jordan OFM calls us to rethink our attitudes and practices about how we remember our loved ones through burial or cremation and to develop an attitude of reverence for "Holy Mother Earth" in the process. departments 433 Scripture Scope: The Bible and the Liturgy 438 Book Reviews 444 Indexes 70.4 2011 prisms Erone intense week at the end of the summer, the population of Madrid swelled by more than one million souls. Crowds of young men and women came with the devotion of pil-grims; they participated in workshops and service projects; they baked in the heat, endured a rain-soaked and windswept prayer vigil, and coped with the chaos resulting from poor organization. They sang and prayed together, and blogged about their experiences all over the Internet. Such enthusiasm. Such energy. It all brought back memories of an earlier World Youth Day when I accompanied a group of Jesuit novices to Toronto in 2002. We, too, gath-ered with hopes and dreams, coped with crowds and long waits for something to eat. We, too, spent a restless night on the hard ground soaked through by a cold rain waiting for the final Mass celebrated by the pope. Drenched to the bone, I kept asking myself "What am I doing here?" But the enthusiastic singing of the young people drowned out the question. But I must be realistic. M}- perspective is not that of a young pilgrim. I just sent out invitations for a celebration of my golden Jubilee as a Jesuit. My novitiate classmates and others celebrating Review for Religious anniversaries of entrance and ordination (25, 50, 60, and 70 years of presence and service) are planning on celebrat-ing because we have much to celebrate. We have worked and taught, and borne the heat of the day in many different contexts. But as I look back on 50 years of religious life, I must admit that I have asked more than once "What am I doing here?" Sometimes the question arises because I feel too insignificant to make a difference. More often the ques-tion arises from a sense of wonder and awe about the ways God has chosen to work through me. My choice to enter religious life was well intentioned, but made with total naivet& The ministry for which I pre-pared myself (teaching high school) never materialized. The skills I learned in the process, however, equipped me to serve as an administrator, a forinator, and an editor. Through the years and with much prayer, I have tried to make myself available to be sent where I can best be used. I am privileged once again to live with our young men in formation. Their energy can wear me out, but their enthusiasm is contagious. They show that the church is ever young, ever new, always ready to grow in experience and wisdom. The seeds of faith are sprouting anew in many places. And in other pl~ces fields that have been harvested any number of times still produce with God's grace. The young pilgrims have now returned home from Madrid and are back in school or settling into their regular routines. But the memories and graces they carry with them will make their lives anything but routine. And as those of us further along the age continuum continue our trust walk with the One who has always accompanied us, we take to heart the prayer with which Benedict sent forth the young people from Madrid: "May no adversity paralyze you. Be afraid neither of the world, nor of the future, nor of your weakness." 341 Michael G. Harter SJ 70.4 2011 BARBARA NEWMAN A Tale of Two Scandals: Cornelia Connelly as Nouvelle Hdlo~se unique approaches 342 This is a tale of two scandals. It is a story of two women who courageously defied con-vention, yet submitted tragically and without reserve to the men they loved. It is a story of two ambitious and charismatic men, whose meteoric rise in the church was surpassed only by the suddenness of their fall. It is a story of two priests married to nuns--and not only nuns, but the founders of congregations-- who remained indelibly married in the public eye. From Romanesque France to Victorian England, so much had changed yet so much remained the same, especially where female subordination was concerned. So, finally, this is a story about the longue durde in Catholic attitudes to marriage, gender, and women's religious life. Barbara Newman is professor of English, Religion, and Classics at Northwestern University. Her address is Northwestern University; University Hall 215; 1897 Sheridan Rd.; Evanston, IL 60208. Reviev2 for Religious My first, more familiar narrative concerns a Frenchwoman born around 1100. Heloise, of high though illegitimate birth, received a superb educa-tion at the convent of Argenteuil. Raised by her uncle Fulbert, she was granted the rare privilege of private lessons with a famous philosopher, Peter Abelard, who was teaching in Paris. We all know what happened next: Abelard and his pupil fell in love. Their steamy affair ended in Heloise's pregnancy, Fulbert's horrified rage, a clandestine marriage, Heloise's rash denial of the union, and Abelard's castration at the hands of Fulbert's hit men. Given the fame of both lovers, the end of their :affair was a cause cglkbre. Finding the pity of his stu-dents even harder to bear than the scorn of his ene-mies, Abelard became a monk at Saint-Denis, though not before compelling a reluctant but obedient Heloise to take the veil at Argenteuil. Their son Astralabe was left with Abelard's sister on a farm in Brittany.~ But the lovers' conversion to religious life fueled more scandals. Abelard, who did not suffer fools gladly, had a gift for making enemies. At Saint-Denis, his 'historical research threatened to deconstruct the monks' patron saint, who also happened to be the patron of the French monarchy. This controversy led to cries of treason and landed Abelard in such trouble that he had to flee by night. Next he ~tried the vocation of hermit, :for which he was totally ufisuited, and soon wound up teaching again at a new foundation he called the Paraclete. Here too he got in trouble, partly because his ever-vigilant enemies objected to his oratory's dedication. In .the meantime, Abelard was charged with heresy at the Council of Soissons and forced in 1121 to burn his book on the Trinity with his own hands. Eventually he managed to be named abbot of the backwater monastery of Saint- 70.4 2011 Newman ¯ A Tale of Two Scandals 344 Gildas, in his native Brittany, but fared no better there. By his own account, his monks tried to kill him with a poisoned chalice. Heloise too was dogged by scandal. Despite her past, she was elected prioress of Argenteuil. But in 1129 the powerful Suger--abbot of Saint-Denis and no friend to Abelard--had Heloise and her nuns evicted on charges of immorality. These charges may or may not have car-ried a grain of truth. It is possible that Heloise's regime was lax, though it is certain that Suger had his eye on the nuns' property; and he mobilized the king, the bish-ops, and the papal legate to enforce his takeover.2 At this juncture Abelard reentered the picture, offering the nuns his now-vacant oratory of the Paraclete. Gossip contin-ued to buzz: if Abelard visited, detractors claimed that he could not live without his mistress, while if he stayed away, they charged that he had abandoned his wife. A few years later, when he published his autobiography, Heloise responded with impassioned fury, lambasting his neglect at the same time that she avowed her undimin-ished desire. But despite the stormy beginning of their correspondence, the two eventually made peace. Abelard endorsed Heloise's teaching role and warmly praised her learning. At her request he wrote numerous works for her nuns.3 Not least, he authored a rule for the Paraclete, although it seems not to have been observed and signifi-cantly contradicts Heloise's own rule--a point' to which I shall return. When Abelard was again condemned for heresy in 1140, by an even more blatantly rigged council, it was Heloise who secured proof of his absolution and arranged for his burial, soon afterward, at the Paraclete. Surviving him by twenty years, she was.buried at his side. My second narrative belongs to the nineteenth cen-tury. Cornelia Peacock, born to an elite Philadelphia family in 1809, lost her parents in childhood.4 Raised by an aunt who gave her a superb private education, at 22 she married a clergyman, Pierce Connelly. The Connellys moved in 1831 to Natchez, Mississippi, where Pierce had been named rector of an Episcopal parish. At the birth of their son Mercer, his godfather gave Cornelia a slave as a christening present.5 Though Pierce was well-liked in his parish, the honeymoon did not last. Caught up in a wave of anti-Catholic senti-ment sweeping the nation, he decided to resist it and better inform himself, with the surprising result that he felt called to convert. Cornelia, though shocked at first, loyally followed. As she wrote to her sister, "against my prejudices and in spite of the horrors which I have always nurtured for the Catholic faith, I am ready at once to submit to whatever my loved husband believes to be the path of duty.''6 In fact, after Pierce resigned his parish and delivered his farewell sermon, Cornelia was the first to be received as a Roman Catholic. Pierce waited to make his abjuration in Rome itself, on Palm Sunday 1836, with pomp and ceremony. The Connellys soon became the darlings of the British recusant aris-tocracy in Rome, where they remained until a finan-cial crisis forced them to return home and look for work. Pierce found a teaching post at a Jesuit school in Louisiana; Cornelia joined him as a music teacher. By now the couple had four children, but one daughter died in infancy and their two-year-old son met with a tragic accident. Fearing that her happiness was too great, the devout Cornelia had asked God to demand some sacrifice of her. Only a day later the little boy, playing with the dog, tumbled into a vat of boiling syrup.7 After two days and nights of agony, he died in his mother's arms. 70.4 2011 Newman ¯ A Tale of Two Scandals But this was only the first of Cornelia's sorrows. Soon afterward, while she was pregnant with their fifth and last child, Pierce announced that he had discerned a call to the Catholic priesthood. This time Cornelia did resist, but as soon as she realized how serious her husband was, she released him, which entailed her own consent to a monastic vocation. Returning to Rome, the couple had a private audience with Pope Gregory xvI, and Pierce was ordained with surprising speed in 1845. As for Cornelia, she became a postulant at the Sacred Heart convent of Trinit~ dei Monti, bringing her two youngest children with her. But she was not destined to take vows there. In 1846 Bishop Nicholas Wiseman, soon to become Cardinal Archbishop of Westminster, called Cornelia to England, where he wished her to found an order of nuns to educate English Catholic girls. Thus, before the end of her novitiate, the 3 7-year-old Cornelia Connelly, American wife and mother of three, became--not of her own accord, but by the deci-sions of her husband and her bishop--the first English monastic foundress in two hundred years. At this point the Connelly saga becomes so tumultu-ous that I can give only the barest summary. Cornelia's Society of the Holy Child Jesus (SHCJ) suffered more than its share of growing pains--lack of resources, litigation over property, internal discord, hostile chap-lains, and increasing strain between Cornelia and her superior, Cardinal Wiseman. These troubles were compounded by the "no Popery" agitation of a ,public deeply-fearful of Catholic emancipation. Mat Cornelia had least expected, however, was Pierce's rapid disil-lusionment with his new faith. Unsuccessftil in his bids for advancement in the church, ihe missed his wife and resented Wiseman's ban :on conjugal visits. So the frus- Review for Religious trated Pierce made two hostile, if contradictory, moves in quick succession. First, he wrote a spurious rule for Cornelia's order, which he circulated in Rome without her knowledge. Second, he pulled the children out of their schools and took 'them to Italy as hostages, with a new demand that Cornelia renounce her vows and return to him. Heartbroken but determined, she refused. The apostate Pierce thereupon sued his former wife in the Court of Arches for restitu-tion of his conjugal rights.8 The case of Connelly v. Connelly dragged on from 1849 to 1851, much to the glee of journalists.9 In 1850 a judge ruled in Pierce's favor, declaring that a papal~decree of separation had no force in England and leaving Cornelia to face imprisonment or a . forced return to her husband. While appealing to the Privy Council, she kept a suit of secular clothes in her cell at all times in case she had to flee the realm. Pierce meanwhile scandalized British Catholics with his apos-tasy, even seeking refuge for a time with the fanati-cally anti-Catholic Henry Drummond, a wealthy peer who led an apocalyptic sect. Eventually he returned to Italy, where he spent the rest of his life writing anti- Catholic tracts and serving as an Episcopal minister in Florence. Cornelia won her appeal on a technicality, but she never saw her eldest son again, for Mercer died at twenty of yellow fever. The younger children, Before~ the end of her novitiate, Cornelia Connelly, American wife and mother of three, became the first English monastic foundress in two hundred years. 347 70.4 2011 Newman ¯ A Tale of Two Scandal~ Adeline and Frank, remained with their father in Italy. He managed to estrange them permanently from their mother, returning her letters unopened. But in spite of all this, the Society of the Holy Child Jesus flour-ished. At Cornelia's death in 1879 it had six convents and schools in England, three in America, and one in France.~° Amazingly, Cornelia Connelly's case for saint-hood was opened in 1959, and in 1992 she was declared Venerable--the first step toward canonization. The Positio or formal presentation of her case is the first in history to be written by a woman.~ Since no one has ever proposed Heloise for saint-hood, except in the cult of romantic love, why do I call Cornelia Connelly a nouvelle Hgloi'se? I suggest this com-parison to probe more deeply into the case of a woman who filled the roles of wife, mother, nun, and abbess, not in succession but in conflict. Legions of women have become religiously active in widowhood, but few if any have faced down so public a scandal caused by living husbands, while simultaneously trying to establish their monastic authority. In the rest of this article, I will compare Cornelia's struggles with Heloise's apropos of three issues: sexuality, motherhood, and the authority of an abbess. In the France of the trouvOres, one could speak of sex more freely than in Queen Victoria's Britain, but Heloise would have been scandalous in any age. To dis-suade Abelard from their ill-starred marriage, she made a case for free love, claiming that .she would rather be called his mistress'(arnica) than his wife--and even if Augustus, ruler of the world, had asked her to be his empress, she would prefer to be Abelard's whore (scortum)--a word she chose deliberately for its shock value.~2 In Heloise's eyes, the true prostitute was the Review for Religious respectable wife who married not for love, but for security and money. As if these ideas were not scandal-ous enough, after ten years as a nun she confessed that she still felt sexual yearnings, even during Mass, and declared that she could never forgive God for Abelard's castration.13 This was no mere private avowal, but a rhe-torical performance before an imagined if not actual public. Medieval letters were never truly "private," and contemporary documents show that Heloise's arguments were well known in French clerical circles.14 Romantics (including my younger self) have often been dismayed with Abelard for refusing to respond in kind.15 But how could he? Neither his castration nor the couple's vows were reversible, so Heloise had either to find a way of coping or face a lifetime of misery, ending in her damnation. Abelard thus faced the.unenviable task of cajoling her to love Christ, her new Bridegroom, in his stead. If his tactics seem ham-fisted to our age, in his own they were supremely pragmatic. When Heloise said that she would gladly follow Abelard to hell; that her "heart was never my own, but was always with you"; that in every decision she had sought to please him, rather than God--it was not from marital duty that she spoke.16 A self-consciously clas-sical lover, she even took the nun's veil with the cry of a pagan heroine on her lips.17 In Cornelia Connelly we see nothing of the. sort. If she too ended by trans-gressing her culture's cherished feminine ideals, it was not by her choice. Yet in displaying obedience to her beloved, she vied with Heloise. To please Pierce, she braved her family's disapproval; left home for the dis-tant, culturally alien South; abjured her Protestant faith (a drastic step in the 1830s); accepted a life of exile; and finally made the supreme sacrifice of her marriage itself, 349 70.4 2011 Newman ¯ A Tale of Two Scandals Where Heloise saw ,oppositiOn-; Cornelia saw con]'un ction:, L, vowing perpetual chastity so that Pierce could be ordained. But where Heloise saw opposition--she could obey either God's will or Abelard's, but not both-- Cornelia saw conjunction. As a dutiful Victorian wife, she followed the principle of Milton's Eve: "he for God only, she for God in him." In the end, Cornelia became a far more committed Catholic than the vain and shallow Pierce. Yet she would never have become one at all with, out the conviction that God was guiding her through her husband's will. As she wrote to her sister at the time, Pierce was "all that is estimable and far above what your sister ever deserved or looked for in her husband. It is not for me to praise him, but daily do I thank God for having so blessed me.''18 In entering religious life, both women faced the extraordinary challenge of renouncing their husbands' love at their husbands' bidding. When Heloise pro-claimed her immortal longing, Abelard commanded her to desire him no more, but rather the God who had castrated him. Cornelia confronted the same demand, except that Pierce's self-castration in will alone did not last. So in the end, having fallen genuinely in love with Christ, she had to fight her ex-husband in court to preserve a separation she had never wanted in the first place. Interestingly, it was Heloise who fared better in the court of public opinion. Abelard's friends and even some of his enemies sympathized with her, while later humanists like Jean de Meun and Petrarch admired her eloquence and uncompromising idealism29 Review for Religious Cornelia, on the other hand, fell afoul of both Catholic and Protestant sentiment. The English Catholic hier-archy, impoverished and terribly vulnerable, resented the scandal and expense of "Connelly v. Connelly." As for the Protestant majority, it eagerly believed Pierce's lies and blamed Cornelia for destroying her family. Caught between two patriarchies, faced with incompat-ible demands from husband and bishop, she could win neither public vindication nor private comfort. Her anguish is clearest--and the historical distance greatest--with respect to motherhood. We do not know what it cost Heloise to leave the infant Astralabe in Brittany, but upper-class women of her day often had their children fostered elsewhere, and it was not unusual for widowed mothers to enter monasteries. Moreover, we have good evidence that Heloise never envisaged moth-erhood as a career path. Before her marriage, she had even proposed a novel, feminist version of the old argu-ment that a philosopher should not wed. As she put it, "what husband could ever concentrate on philosophy or scripture and still put up with babies howling. ? What wife could stand the endless mess of children?''2° Later, in her letters of complaint, she never mentions her son's absence among her sorrows. Her only reference to him comes in a letter written after Abelard's death, asking the abbot of Cluny to find the young man a prebend.21 We do not know for certain what became of Astralabe,22 nor did contemporaries care, for motherhood in the twelfth century was not an admired vocation. St. Jerome, often quoted by Abelard and Heloise, had zealously praised mothers who steeled themselves against their children's cries to "become virile" and serve God alone:23 Seven centuries later, wives were no less subordinate to husbands, but the ideal of motherhood had changed 70.4 2011 Newman ¯ A Tale of Two Scandals utterly. Hence nothing hurt Cornelia's reputation more than the belief, fostered by Pierce, that she had willfully abandoned her children. An anti-Catholic pamphlet in 1853 put it this way: "When Rome once depraves the heart, or bows the will, . . . the fountain of all natural affection has been, by priestly art, so dried up within her--as that she can forget her children whom she has borne, as well as the husband whom she has sworn, before God, to obey.''24 But Cornelia had never con-sented to Pierce's abduction of their children. As soon as she realized that he was using them to blackmail her, however, she swore a solemn vow: "In union with my crucified Lord and by His most precious blood, in ado-ration satisfaction thanksgiving and petition, I, Cornelia, vow to have no future intercourse with my children and their Father beyond what is for the greater Glory of God and His manifest will, known through my direc-tor.'' 2s A few letters to relatives reveal the agony this cost her. In 1854 she wrote to her brother that, initially, "my dear children were as much under my eyes as if I had not left the world till their father broke his word and his promises and stole them away from me. may God forgive him.''26 Four years later she lamented, "Poor dar-lings! I little thought of their having to suffer in this way, while I can do nothing to help them except by prayer."27 Under English law the children belonged to their father, so there was literally nothing Cornelia could do. In any case the church, in stark contrast with secular norms, still preserved its medieval legacy of valuing marital renunciation as the high road to perfection?8 The motif of the "maternal martyr" occurs so often in medieval hagiography that, if anyone had suggested sainthood for Heloise, her separation from Astralabe might actually have bolstered the case.29 Today, how- Review for Religious ever, the fate of the Connelly children poses a major obstacle to Cornelia's cause. It does not help that all three apostasized, though her daughter returned to the Catholic fold after both parents died. Cornelia's pro-moters., must therefore show that she bore the loss of her children as a cross, but--this is the key point--not a cho-sen cross.3° The postulator of her cause did try to revive the maternal martyr topos, citing Jeanne de Chantal as an exemplary saint who demonstrated "heroic virtue" by stepping over her son's protesting body as she departed for the cloister.3~ But most of Cornelia's advocates have shied away from this theme. Her biographers instead link her devotions to the Holy Child Jesus and to Mary, Mother of Sorrows, with her son's tragic death. This dimension of her spiritual life was incomparably deep-ened by the loss of her other children, though her work as a pioneer in girls' education compensated in some degree for the sadness of her own motherhood.32 Finally, I turn to the less sensational domain of reli-gious rules, which define a nun's mission and daily life, because both foundresses had to cope with problem-atic rules composed for them by their former husbands. Heloise had explicitly asked Abelard to create a rule, writing deferentially that "you, through God, are the planter of our congregation, and you, with God, should be the guide of our religious life.''33 Abelard complied, though the lengthy document he produced is an eclectic farrago of the Benedictine Rule, the desert fathers, pas-sages from Jerome, Augustine, and .Gregory the Great, and a few provisions specific to Heloise.34 Differences between this text and her own, more practical rule prolonged an old controversy over the authenticity of Heloise's letters.35 Some of the discrepancies concern fairly small matters, but the most important involve 70.4 2011 Newman * A Tale of Two Scandals lines of authority. On this subject the two rules cannot be reconciled.36 Abelard was profoundly conflicted about gender. Like every cleric of his age, he could toss off slight-ing remarks about the "weaker sex" and denounce abbesses who presumed to govern their nuns--or even monks--without male superiors. Yet in his treatise on the dignity of nuns, he pro-duced the most significant "pro-feminine" tract of the era.37 Some scholars have discerned a gradual con-version to feminism where others see only unresolved tension, but in any case, "~ Abelard's rule for Heloise is so ambivalent as to be unworkable.38 One reason is that he envisages a double community of monks and nuns, an arrangement that was common elsewhere but never established at the Paraclete. On the one hand, the whole community should have a male head or pro-vost, but on the other, both monks and nuns should profess obedience to the female head. Abelard calls her not "abbess" but "deaconess," an exotic early Christian term. He compares the deaconess to a queen and the provost to her steward, who fulfills his lady's will in all things--save that he "declines in what may do her harm.''39 It is hard to see how such an arrangement could have worked in practice. As for Heloise, she might have been happy enough with Abelard himself as her superior. But Abelard was still the abbot of Saint-Gildas, and if he should pre-decease her--which he did--the authority could revert Abelard's rule for Helbis e: is so ambivalent as to ,- be unworkable,, Reviww for Religious to her old enemy Suger.4° So in fact, the Paraclete had no provost. Heloise styled herself abbess, a more pres-tigious title than "deaconess," and exercised the nor-mal authority of that role. Given Abelard's peripatetic life, his reputation for heresy, and his disastrous failure at Saint-Gildas, the Paraclete undoubtedly flourished under her leadership as it could never have done under his. In fact, despite her unwilling entrance into religious life, Heloise proved highly successful as both monastic reformer and administrator. Before her death in 1163, six daughter houses had been founded or attached to the Paraclete, and its property holdings were vast.41 In addi-tion to glowing letters of praise from contemporaries, the popularity of the name "Heloise" in the next gen-eration testifies to the esteem in which she was held.42 Despite the troubles Abelard and Heloise faced in reinventing their relationship, both had a deep integ-rity. Abelard could be intransigent, but he did not lie, and Heloise's gift for placating superiors equaled his for antagonizing them. Thus she was able to attain the sup-port she needed from popes, bishops, lay patrons, and powerful abbots. Cornelia, to her cost, lacked these advantages. On the one hand, she had to endure Pierce's outright treachery, and on the other, a long series of conflicts marred her relations with hierarchs. Less than two years after she founded the first Holy Child convent at Derby, Pierce circulated a rule of his own composi-tion in Rome, prefaced by a claim that "the good Lord had long inspired in [him] the desire to found a little Congregation, with the help of a holy person well known to me and quite obedient (bien docile) to me.''43 But this was far from the case. When she learned of his act several months later, she sent off an indignant protest disavowing any changes he had made to her rule. Nevertheless, the 70.4 2011 Newman ¯ A Tale of Two Scandals spurious text created so much confusion that at Cornelia's death, her own rule was still not approved. A year later, Pierce was claiming that the Derby convent was "worse than . . . a brothel," hence his first duty was "to rescue my blessed wife from the hands of devils.''44 With a lethal combination of lawsuits, apostasy, anti-Catholic propa-ganda, and his fraudulent rule, Pierce had made it nearly impossible for Cornelia to succeed in the vocation to which his own choice had driven her. It did not help that she and Cardinal Wiseman had a falling-out. Concerned that the Connelly scandal was making the church a laughingstock, Wiseman felt a need for rest and proposed that one wing of Cornelia's new convent in Sussex be converted to a seaside residence for his own use. Fearful of yet more scandal, Cornelia said no, infuriating her old ally. Hence Wiseman refused to support her pleas in Rome, where the authorities stud-ied both Cornelia's and Pierce's rules for years without action, still not realizing why they differed. The English bishops meanwhile dragged their feet, refusing to let the Holy Child nuns hold a general chapter to elect superi-ors. Wiseman insisted that the subsidiary houses should be canonically separate, rather than subject to the mother house4S--a disempowering move that Heloise, in her day, had managed to resist. The final blow came in 1874 when Bishop Danell of Southwark, Cornelia's immediate supe-rior, presented the nuns with a third rule that he himself had written, imposing a hopelessly complex system of governance. Without warning, he insisted that they set their rule aside and observe his for a "trial period" of three years.46 At the end of this time they begged Danell to restore their old rule--beginning with the youngest nun, who declared, "My Lord, it seems to me that the new Rule has been drawn up to correct abuses which Review for Religious never existed, and it does not lead us to love and obey our Superiors.''47 All agreed except Cornelia, who remained stonily silent in humility--or despair. But Danell refused their plea and imposed another three-year trial period, at the end of which the foundress died, her life and work in a shambles. It was not until Pierce's death four years later that Cornelia's rule could again be considered in Rome. Ten years after that, in 1893, it was approved in its original, unaltered form.4s To conclude, then--was Cornelia Connelly a nouvelle Hdloise? The real Heloise, who so vividly imagined her-self as a tragic heroine, turns out to have led a less tragic life than Cornelia. Successful abbess though she was, no churchman could call Heloise a saint. Not only did she defend illicit love and confess to religious hypocrisy, but by the standards that count, she didn't suffer enough-- or at least, not for the right reasons. Though she por-trayed herself as a martyr of love, she recovered from a devastating crisis to be reconciled with her beloved, win the esteem and admiration of her peers, and leave a lasting monastic legacy. But Cornelia--or should I say, the Venerable Cornelia--attained martyrdom on three fronts. As I have shown, she perfecdy fulfilled the medieval type of the maternal martyr, suffering the loss of five children through no fault of her own--three to premature death and three to her husband's perfidy, if we count Mercer twice. We can also call her a "mar-tyr of marriage," like other medieval saints who suf-fered at the hands of brutish husbands. The Connellys might have lived happily ever after if they had remained Protestant--but Pierce's short-lived infatuation with the Catholic Church decreed otherwise. Having first prod-ded his wife toward conversion, he would soon become her relentless persecutor, goading her toward sainthood. 70.4 2011 Newman * A Tale of Two Scandals Finally, Cornelia can be seen as a martyr of the church itself, having suffered nearly as much at the hands of bishops as of her husband. Admittedly, I have had to sim-plify her long, complicated tale. A full and fair account would not gloss over the abrasive side of her character-- or the odd moments of silence where resistance might have been more apt. It would also dwell on the unique difficulties attending the restoration of Catholic reli-gious life in Protestant England.49 Nonetheless, it seems strange that the defiant Heloise won more clerical favor in the twelfth century than the submissive Cornelia in the nineteenth. For twenty-five years after her death, her name remained under a cloud even among her nuns, who felt that the Society's goals were best served by silenc-ing their founder's scandalous memory,s° Returning to the longue durge, however, persecution has shadowed the church's most celebrated reformers; I need only mention Teresa of Avila, John of the Cross, and Ignatius Loyola. If not a sine qua non for sainthood, it certainly helps. After all, Cornelia's long-suffering precursor in the sev-enteenth century, the Yorkshire foundress Mary Ward, was declared Venerable only a year ago. In each case, it remains to be seen if time, perseverance, and changing attitudes toward women will finally smooth the path from scandal to sanctity. Notes ~ These events are known to us from Abelard's autobiogra-phy, Historia calamitatum, and his subsequent exchange of let-ters with Heloise. I have cited these from the new translation by William Levitan, Abelard and Heloise: The Letters and Other Writings (Indianapolis: Hackett, 2007). ~ M.T. Clanchy, Abelard: A Medieval Life (Oxford: Blackwell, 1997), p. 152. 3 The treatise on the dignity of nuns is Abelard's "Sixth Letter" Review for Religious , in Levitan, pp. 127-69. For his hymns see Joseph Sz6v~rffy, ed., Peter Abelard's Hymnarius Paraclitensis, 2 vols. (Albany, NY: Classical Folia Editions, 1975); a few are translated in Levitan. The Problemata Heloissae (Heloise's questions on Scripture, with Abelard's replies) can be found in J.-P. Migne, ed., Patrologia.Latina 178: 677-730, and his Expositio in Hexaemeron (a Genesis commentary) in PL 178: 731-84. For the sermons see Paola De Santis, ed., I sermoni di Abelardo per le monache del Paracleto (Leuven: Leuven University Press, 2002). 4 There are now eight biographies of Cornelia Connelly, all but one by members of her Society. I have used the only account by a laywoman: Juliana Wadham, The Case of Cornelia Connelly (New York: Pantheon, 1'957), and Radegunde Flaxman SHCJ, A Woman Styled Bold: The Life of Cornelia Connelly, 1809-1879 (London: Darton, Longrnan and Todd, 1991). I have also consulted an excellent biog-raphy of her husband by D. G. Paz, The Priesthoods and Apostasies of Pierce Connelly: A Study of Victorian Conversion and Anticatholicism (Lewiston, NY: Edwin Mellen, 1986). For a novelistic account see Sheila Kaye-Smith, Quartet in Heaven (New York: Harper & Bros., 1952), pp. 57-122. s Flaxman, A Woman Styled Bold, p. 18. 6 Cornelia Connelly to Adeline Duval, letter of 17 Oct. 1835, cited in Mother Ursula Blake et al., Positio: Documentary Study for the Canonization Process of the Servant of God Cornelia Connelly (nge Peacock), 1809-1879, 3 vols. (Rome: Sacred Congregation for the Causes of Saints, 1983), I: 79. 7 Flaxman, A Woman Styled BoM, pp. 72-73. 8 This was an ecclesiastical court that, until 1857, ruled on mat-rimonial cases under English canon law. Divorces granted by this court did not permit remarriage. Otherwise, the only way to obtain a divorce was by private Act of Parliament. Positio I: 330. 9 Brendan Larnen's play about the trial, Connelly vs. Connelly (New York: Blackfriars' Guild, 1961), was staged in New York and Los Angeles fifty years ago. See Kenneth L. Woodward, Making Saints: How the Catholic Church Determines Who Becomes a Saint, Who Doesn't, and Why (New York: Simon & Schuster, 1990), p. 267. 1o The Life of Cornelia Connelly, 1809-1879, Foundress of the Society of the Holy Child Jesus, by A Religious of the Society [Mary Catherine Gompertz] (London: Longrnans, Green & Co., 1930), p. 257. As of 1952, at the height of the Catholic educational system, the Society had established four additional schools and convents in England (including Oxford and Harrogate), three in Ireland, one in Switzerland, one in Rome, six in Africa, and twenty-two in the 70.4 2011 Newman ¯ A Tale of Two Scandals U.S. Kaye-Smith, Quartet in Heaven, p. 118. Many of these are now closed, but the Society has further expanded into Germany and Latin America. See the SHCJ website, http://shcj.org/today_ministries.html ii Woodward, Making Saints, p. 253. The author is Sister Elizabeth Mary Strub, former superior general of the SHCJ. ~2 As recalled by Abelard in Historia calamitatum ("The Calamities of Peter Abelard"), trans. Levitan, p. 17; Heloise, First Letter, in Levitan, pp. 55-56. 13 Third Letter (in the collection, i.e, the second from Heloise), Levitan, pp. 78-79. 14 Giles Consta~ble, Letters and Letter-Collections, Typologie des sources du Moyen Age occidental, p. 17 (Turnhout: Brepols, 1976); Peter Dronke, Abelard and Heloise in Medieval Testimonies (Glasgow: University of Glasgow Press, 1976). 15 Barbara Newman, "Authority, Authenticity, and the Repression of Heloise," in Front Virile Woman to WomanChrist: Studies in Medieval Religion and Literature (Philadelphia: University of Pennsylvania Press, 1995), pp. 46-75 (pp. 73-74). 16 Heloise, First Letter, p. 61; Third Letter, p. 81 17 According to Abelard, Heloise tearfully declaimed the lament of Cornelia, the wife of Pompey, from Lucan's Pharsalia--"and with these words, she rushed to the altar, snatched up the veil which the bishop had just blessed, and bound herself to the convent in the pres-ence'of all." Historia calamitatum, in Levitan, p. 20. 18 Cornelia Connelly to Adeline Dural, letter of 17 Oct. 1835, in Positio, I: 81. ¯ 19 The letters of Abelard and Heloise were popularized by the poet Jean de Meun, who translated them into French: Eric Hicks, ed., La vie et les epistres Pierres Abaelart et Heloys sa fame: Traduction du XIIIe siOcle attribude i~ Jean de Meun (Paris: Champion, 1991). More famously, he incorporated the lovers' tale into his bestrselling Roman de la Rose, which remained by far the best-known version until mod-ern times. z0 Abelard, Historia calamitamm, in Levitan, p. 15. Abelard cites Heloise in direct speech; she was in turn paraphrasing Jerome's trea-tise Adversus Jovinianum (393), and Jerome was citing a lost anti-matrimonial tract by the pagan Theophrastus, sometimes called "The Golden Book on Marriage." Theophrastus, Jerome, and their numerous medieval heirs all argued that a wise man should not marry; only Heloise extended this counsel to women, as I first noted in "Authority, Authenticity," p. 67. This grammatical nuance was Review for Religious overlooked in the classic translation by Betty Radice, The Letters of Abelard and Heloise (Harmondsworth: Penguin, 1974; rev. ed. 2003), p. 14; Levitan corrects the error. 2, Heloise, letter to Peter the Venerable, abbot of Cluny, ca. 1144-49, in Levitan, p. 273. 2z He probably became a cathedral canon in Nantes, and may later have been a Cistercian abbot at Hauterive: Levitan, Abelard and Hgloi'se, p. 13, n. 26. Abelard wrote a lengthy didactic poem for him, the Carmen ad Astralabium, ed. Jos~ Rubingh-Bosscher (Groningen, 1987). 23 Barbara Newman, "'Crueel Corage': Child Sacrifice and the Maternal Martyr in Hagiography and Romance," in From Virile Woman to WomanChrist, pp. 76-107 (p. 81). 24 Thomas Hatchard, Case of the Rev. Pierce Connelly, 2nd ed. (London, 1853), cited in Judith Lancaster SHCJ, Cornelia Connelly and Her Interpreters (Oxford: Way Books, 2004), p. 250. 25 Notebook of Cornelia Connelly, 21 January 1848, in Positio I: 298. 26 Cornelia Connelly to Ralph Peacock, letter of 1854, in Lancaster, Cornelia Connelly, p. 274. 27 Cornelia Connelly to Ralph Peacock, letter of 18 November 1858, in Lancaster, Cornelia Connelly, p. 274. For a moving treatment of Cornelia's feelings about this loss, see Dorothy Bryant, '!Keeping Vows: Cornelia Connelly (1809-1879)," in Last Words: Imaginary Letters from Real People (2010). Online at http://www.dorothybryant. com/LastWords.html 2s Caritas McCarthy SHCJ, The Spirituality of Cornelia Connelly: In God, For God, With God (Lewiston, NY: Edwin Mellen, 1986), pp. 73-80. For the history of this idea see Dyan Elliott, Spiritual Marriage: Sexual Abstinence in Medieval Wedlock (Princeton: Princeton University Press, 1993). 29 See Newman, "'Crueel Corage': Child Sacrifice and the Maternal Martyr." 3o Woodward, Making Saints, pp. 268-70. 3~ Woodward, Making Saints, p. 271. 32 McCarthy, Spirituality; Roseanne McDougall SHCJ, Cornelia Connelly's Innovations in Female Education, 1846-1864: Revolutionizing the School Curriculum for Girls (Lewiston, NY: Edwin Mellen, 2008). 33 Heloise, Fifth Letter, in Levitan, p. 126. 34 Abelard, Seventh Letter, in Levitan, pp. 170-255. 361 70.4 201 ! Newman ¯ A Tale of Two Scandals 3s For Heloise's rule see Chrysogonus Waddell, ed., The Paraclete Statutes, Institutiones Nostrae: Introduction, Edition, Commentary (Trappist, KY: Gethsemani Abbey, 1987). On the discrepan-cies see John E Benton, "Fraud, Fiction and Borrowing in the Correspondence of Abelard and Heloise," in Pierre Ab(lard--Pierre le Vgngrable: Les courants philosophiques, littgraires, et artistiques en Occident au milieu du XIIe sikcle, ed. Ren~ Louis and Jean Jolivet (Paris: l~.ditions du Centre National de la Recherche Scientifique, 1975), pp. 469-506 (p. 474). In 1980 Benton retracted his arguments for the inauthenticity of the letters. 36 For discussion see Enid McLeod, H?loi'se: A Biography, 2nd ed. (London: Chatto & Windus, 1971), pp. 219-24; Clanchy, Abelard, pp. 251-60. Heloise's biographer states that she "worked entirely in har-mony with Abailard's wishes" (p. 222), though not slavishly. Abelard's more skeptical biographer says she "ignored" his rule (p. 258). 37 Mary Martin McLaughlin, "Peter Abelard and the Dignity of Women: Twelfth Century 'Feminism' in Theory and Practice," in Pierre Ab3lard--Pierre le V3n3rable, pp. 287-333; Mcuin Blamires, The Case for Women in Medieval Culture (Oxford: Clarendon, 1997), pp. 199-207. 38 See my "Flaws in the Golden Bowl: Gender and Spiritual Formation in the Twelfth Century," in From Virile Woman to WomanCbrist, pp. 19-45 (p. 27). 39 Abelard, Seventh Letter, in Levitan, p. 198. ~0 Clanchy, Abelard, p. 258. 41 McLeod, Hiloi'se, pp. 210-219. 42 Penelope D. Johnson, Equal in Monastic Profession: Religious VVomen in Medieval France (Chicago: University of Chicago Press, 1991), p. 234. 43 "Memorial of the Rev. Pierce Connelly to the S. Cong. de Propaganda Fide," 10 February 1848, in Positio 1:299. The original is in French; English translation mine. 44 Pierce Connelly to the Earl of Shrewsbury, letter of 28 Dec. 1848, in Positio I: 307. 45 Wadham, Case of Cornelia Connelly, p. 226. 46 Not only did Danell style himself "Bishop Superior of the Institute"; he also sent his rule to the order's American houses with no explanation. Left in the dark, the U.S. sisters assumed that the new rule was Cornelia's high-handed innovation and refused to obey it, provoking a schism. Review for Religious 47 Gompertz, Life of Cornelia Connelly, p. 235. 48 Gompertz, Life of Cornelia Connelly, pp. 248-250. 49 Susan O'Brien, "Terra Incognita: The Nun in Nineteenth- Century England," Past dr Present, 121 (November 1988), pp. 110-140. so Lancaster, Cornelia Connelly and Her Interpreters, pp. 51-55. Palimpsest Recycling isn't new. When writing was serious, words were costly, vellum was scrubbed, papyrus washed, reused. Sometimes earlier uncials appear in ghostly outline. A Syriac text of Chrysostom reveals a Latin grammar: amo, amas, amat. What comes to articulation has layers beneath the surface deeper than words, runic letters in languages we don't quite understand. Bonnie Thurston 363 70.4 2011 building community BEATRICE M. EICHTEN The Hum of Being: Spirituality for Leadership At the beginning of his ministry, after hear-ing the heady proclamation that he is God's beloved Son, Jesus is plunged into a desert experience. He is tempted by the devil, who invites him to have his physical needs met, to exercise power through the worldly skills of division and manipulation rather than forgive-ness and reconciliation, and to be safe from all unpleasant, negative experiences. Jesus is able to withstand these temptations because he knows who he is. In his baptism and prayer, the truth of Jesus' identity is revealed to him: he is the beloved of God, one in whom God takes pleasure. Knowing who he is, Jesus is able to face the tension between being loved and being hungry/needy, between being loved and being socially powerless, and between being loved and being safe from all negative experiences. 1 Beatrice M. Eichten OSF is community minister/presi-dent of the Franciscan Sisters of Little Falls, Minnesota. Her address is 116 8th Ave. SE; Little Falls, Minnesota 56345-3597. Review for Religiotts When we are elected to leadership in our religious community, we are called forth to fulfill a special role as both spiritual and organizational leader. Such a call is empowering as well as humbling. It is a moment of being loved, of being affirmed for our strengths, a moment of special promise. However, this moment gives way to many other moments, and we quickly learn, as we take on this new role, that we do not give up our vulnerability or foibles. We do not cease wanting to control and "manage" others "for their own good." Nor can we avoid criticism, negativity, or unpopularity because of decisions we must make. We come face-to-face with ourselves as we encounter new challenges in the ministry of leadership. Where do we in leadership go when we face chal-lenges, temptations, and limitations? We can adopt the mindset of working hard to live up to the idealized expectations of our culture and community, or we can trust our authentic selves--the truth that we are beloved daughters or sons who give pleasure to God in carrying out a leadership function. We can discover a spirituality of leadership by examining our ongoing response to the challenges, temptations, and limitations we encounter. When we come to our spiritual identity, when we know who we are, says John Shea, then our spiritual work begins. As it was for Jesus, coming to this knowl-edge is a co-working with God that engages the full-ness of the human person. Foundational to the process is metanoia, conversion, the change of mind and heart that occurs~when we come to know ourselves as open to Spirit. Conversion leads us to make ourselves accessible to God. We move beyond our sinfulness and limita-tions to knowing that we, like Jesus, bring pleasure to God. This is a fruit of prayer. We open ourselves "to 70.4 2011 Eicbten * The Hum of Being 366 receive what the Divine Source is waiting to give" (p. 99). Openness makes us ready to receive. God as God. Such openness comes in prayer, in the troubled sister, in vexing financial and administrative details, in the elderly and the sick, in the gifted ministry of so many of our members, in our team of ministry colleagues, in cre-ation, and on and on. Spirit enters into this world; we do not break into Spirit's world. God is always present; we are the ones invited to open ourselves to receive and to act from our deepest identity as beloved of and precious to God. Shea goes on to say that, though the origins and destiny of Spirit are mysterious, you are filled by the sound of it. It is the burn of being--present, vibrant, alive, now. You live by a spirit that is not you. Being born of this spirit is not an event "done and over." It is the "always-already- now" of life. It is the power of God liv-ing in you. Touch that ever so slightly in yourself and you will open to the teacher sent from God, and he will whisper things hidden since the foun-dation of the world, the things he has heard from his Father, the things he is yearning to tell you. He will entrust himself to you. (p. 86, emphasis added) This "hum of being" is "the vibration of pure exis-tence. It blows where it will because it is not produced by people . its origin and destiny cannot be traced, but we bear the sound of it. We know it because it is car-rying us away" (p. 94). Opening to Spirit The core of leadership ministry is spiritual leader-ship-- a way of being present to ourselves and to our God that informs and guides our organizational lead-ership. Spiritual leadership requires an openness and readiness to receive Spirit as she comes to us each day. Review for Religious "Spirit is shy," says Shea. "It does not want to compete with other allegiances. It wants open space, vacancies that it can move into without conflict. When we are detached, we wait in readiness . . . [with] hands empty and open" (p. 38). This calls for an emp-tiness with which we are often not comfort-able. It calls us to back away consciously from being overly busy, important, needed, in control, and responsi-ble. Shea suggests that it means being con-scious of our human dependence and vul- -°- - nerability, of the alienation that characterizes sin, and of the uncomfortable conversion that leads us to redemp-tion rather than isolation (pp. 141-42). Being attentive to our inner reality requires time to be engaged with our inner selves and with God. Wayne Muller says that "without stillness, without being pres-ent, we will miss the simple, quiet opportunities., to hear more accurately. We will miss the opening, the readiness, that place of grace waiting to be born.''2 Being quiet and present is a critical discipline and necessary attitude as we deal with the siren lure of daily demands and issues inherent in congregational leadership. Different personalities will attend to inner realities and find a life focus in different ways. One person's way of being open and attentive to God can, for another, be a "grit-your-teeth" effort. Joan Chittister OSB reminds us that even age does not have to be an "impediment Being quiet and present is a ~ri~tical discipline as we deal with the siren lure of daily demands and issues inherent in congregational leadership. 367 70.4 2011 Eicbten ¯ The Hum of Being 368 to the magnet for life in us.''3 When we discover what is the magnet of life for us, we will also discover clues to where we find the source of energy for our journey through life. Those clues can be particularly helpful for those in a leadership position. By knowing and trust-ing our way of being present to God, we will come to know the truth that "There are as many ways to pray as there are moments in life . In all these moments, [we] gradually make [our] lives more a prayer and . . . open [our] hands to be led by God even to where [we] would rather not go.''4 Inherent Call to Conversion Spiritual and communal leadership is an ongoing call to conversion. We begin with any of a wide range of attitudes: "It's my turn." "I am finally feeling ready." "Oh God, please not me!" "I am willing to serve and to offer my best." "If this is what God and the community want of me ." "This is how I will do leadership" . "This is what I will do to help community grow" . "This is what I will do to 'fix' the community . " Regardless of how we begin, we soon learn that this ministry is about entering into a way of life where, as an elected leader, we turn from the perspective of a mem-ber to a perspective that encompasses the whole com-munity. The position brings new responsibilities and a fresh awareness both of the community and of the local and global church. Community members express their varied expectations of leaders in titles that range from "Mother General" to "Servant Leader," but whatever the expectations, leadership is a way of life that calls for detachment and self-emptying? for becoming a channel for Spirit in the life and activities of the whole community. Review for Religious Leadership requires letting go of attachments, fre-quently of a beloved ministry. A move to a new location, may mean distance from family, friends, and colleagues. We often discover, painfully, that being called to lead-ership changes how friends and companions relate to us. We need to move from roles and responsibilities with which we have identified into those that may not be of our personal choice. How many of us have said, "Finances are not my thing"? Yet now we must carry major responsibility for financial stewardship of the congregation. We learn that even though we are vested with power in the community, we do not have full control over our schedule, our members, our decisions. I remember hear-ing a speaker say to a roomful of new leaders that they had control of their schedules and could schedule days off. Having been in leadership before, I almost laughed out loud, knowing how many days off or team plan-ning days had been cut short by a death or a commu-nity crisis. While congregations talk about "part-time" leadership, the fact is, once elected, we are never not an elected leader. Leadership ministry is full-time, is exercised whenever and however it is called for, and is a ministry around which we wrap part-time responsibili-ties as chaplain or pastoral minister or whatever. The position calls for detachment from personal and minis-try commitments in order to carry out leadership minis-try. It also calls for circumspection as we come to realize that everything we say and do reflects on "leadership"; personal opinions become "Leadership believes . " Response to the Call to Conversion We can fight against the inevitable demands for detachments or we can allow them to be invitations to 70.4 2011 Eicbten ¯ The Hum of Being go within, to come to deeper self-knowledge, to get in touch with our spiritual center. I remember fearing that leadership would move me into falsity and role-playing. Then I heard Angeles Arrien, a cultural anthropolo-gist, speak about the necessity for leaders to exercise "response-ability"--not responsibility as duty or obli-gation ("I have to . . ."), but as the ability to respond from one's authentic self ("I choose to . . ."). Such an understanding invites a freely given choice. Richard Nahman OSA, in a reflection on gospel spirituality,5 points out that the word "authority" comes from the same root as "author" and "authenticity." He poses some probing questions: "How authentic am I? . . . do I challenge myself, asking, 'Am I "selling" a heart-rending "product," or is the Word of God alive in me?'" His questions encourage us to ask our own: When is my action more about me than about service to my sis-ters and our mission in the church? In facing the daily challenges of leadership, do I aim to win or do I enter into the call to conversion? Am I reacting to a particular sister because of some past experience with her? Or am I able to step back and consider how I would respond to that same request or situation if it involved someone else? Do I need to control, or can I open myself to living with ambiguity and other ways of thinking? How am I dealing with stress? Am I numbing myself by eating or drinking too much? What am I avoiding? To whom am I accountable? Questions like these help keep us honest, invite us to face the challenges we encounter with open-ness to our personal blindness and need for conversion, and move us to prayer and reflection. Acting from Gift or Obligation? If we are serious about conversion, in leadership we Revie~v for Religious will come face to face with our inner self and our bodily reality--our truth in all its beauty and messiness--and will be invited to make a choice to live and minister out of a gift economy rather than an obligation economy. God is gifting me with this opportunity. Can I offer my ministry out of a generous abundance, or do I move into resentment because I "have to do it"? Can I own the reality that leadership does involve some "have tos" and do them graciously rather than grudgingly? How approach a situation shapes how I enter into it and how others experience me in it. None of us is perfect; nor is anyone the perfect leader. But a leader is invited to go beyond duty or obligation and make a choice for life, a choice to love and to serve the com-munity members out of love. This, I believe, is a choice for conversion, a "turning away from one's past [and] entrust-ing oneself to the unex-pected, uncharted way into the incalculable future in which God comes to us.''6 Conversion is not just giving up and letting go, adapting our lives to the necessities of the ministry, but is a life-long project of committing one's whole life to God. And leadership ministry offers abundant opportunities to move toward that commitment. Gradually, if we are open to conver-sion, God becomes that "hum of being" that accompa-nies us whether or not we are aware of it. We need to choose intentionally to open ourselves to conversion, knowing that we do not control when or how it will happen. God has a way of unsettling our Conversion is a life-long project of committing one's whole life to God. 371 70.4 2011 Eicbten ¯ Tbe Hum of Being carefully controlled world and "tipping" it sideways. VChen we least expect it, God will find ways to unsettle us and invite us to make "soul" decisions in which we recommit our hearts and lives to the sacred journey-- inward, outward, and forward--the "always-already-now" of life that Shea speaks of. It is a journey wherein we are called to be witnesses to the gospel and to be changed by God's abundant love into true disciples. As leaders, we are sustained in this conversion pro-cess by our own prayer, by the love and prayer of our leadership team, by friends and companions, by the liturgy, by the beauty of creation, and by the grace of office itself---"the quiet, sudden infusion of some power beyond [one]self. the unbidden, unsought, unexpected emergence in the soul of a capacity hitherto unacknowledged" (Spoto, pp. 59-60). Leadership as Loving Relationship When Jesus came to proclaim the Good News, some were gleeful that the Messiah had come and things would be good for the downtrodden Jews. However, Jesus in his preaching and ministry taught that the peo-ple of Israel should not presume privilege. He began his ministry not from a place of power but from a realiza-tion that he was loved and that his mission was to draw others into God's love. Whatever he did, he did out of his identity as the loved one. When we are elected to leadership positions, we must realize that we are elected for mission and not for our own prestige. Shea suggests that when we realize we are loved, we are energized, and it is then that we begin, even if we continue work we have been doing for years (p. 113). We can draw on personal skills and abilities and become good administrators in our communities, but Review for Religious spiritual leadership is about knowing ourselves as loved; about loving and receiving love in our sister-to-sister, brother-to-brother relationships; and about speaking truth in love. George Wilson says that we are "held irre-vocably by a profound sense of charity." A deep love for God and for one another enables us to face the uncom-fortable and often contradictory movements in our lives and in the lives of our sisters and brothers. "The Gospel mandate of love--not a romanticized abstraction but an interpersonal engagement with a challenging flesh-and-blood sister or brother--will always remain the ultimate touchstone for truth.''7 The mandate of love moves us to relationships characterized by dialogue, forgiveness, and reconciliation. As leaders, we are called to create deeper understanding among our members, to uncover a base of shared meaning that helps us coordinate and align our actions with our values. We enter into a pro-found dialogue when we relate from a deep well of love, even in what may seem simple and ordinary. It is not just words that we share; it is a relationship8 that finds its source in our relationship with God. Our sisters and brothers may or may not remember a major project that was completed or that it was accomplished during the term of leadership. What they will remember is our relationship with them--whether we loved them. Leadership as Pilgrimage Spiritual leadership is not static but is a process that draws us into a vital and life-changing relationship with God and with our community. We can think of that process as a pilgrimage. Doris Donnelley identifies five characteristics that distinguish pilgrims from tourists.9 Perhaps we can appropriate these as we strive to become pilgrim leaders: 70.4 2011 Eichten ¯ The Hum of Being ¯ Valuing the internal. Pilgrim leaders are motivated by a hope for something to happen within, something that alters their attitudes and ways of looking at life. ¯ Valuing self-investment. Pilgrim leaders invest themselves and surrender to the experience. They sur-render all that clutters their lives so that God takes cen-ter stage. ¯ Valuing transformation. Pilgrim leaders are awak-ened to new dimensions of life, community, and church. Such awakening requires listening at a deep level--at the level of Spirit and the "hum of being"--to avoid falling into disillusionment and cynicism as they learn more about the human failings and limitations of their community members and their church--and perhaps of themselves. ¯ Valuing the journey as well as the arrival. Pilgrim leaders prepare both before and all through their term of office by "taking time seriously and elegantly--the right here-and-now time of [their] lives" (Muller, p. 167). At the end of their leadership ministry, they "go home" and allow the internal dimension of their journey to continue to unfold. Those who allow this to hap-pen are changed, and the rest of their life's pilgrimage begins in new ways. ¯ Valuing community. Pilgrim leaders know that they are on a particular journey at a particular time and with a particular group for a reason. As the journey unfolds, the connections they make and the experiences they share with the group help them to understand that they are part of something much bigger than their own per-sonal growth and decisions. All of us, both leaders and members, are on a pilgrimage. We are a community within the larger community of our church, both the pastoral and the Review for Religious hierarchical church. We allow ourselves to realize that we are about witnessing to our loving God, not about building the perfect community. Parker Palmer1° speaks about the necessity of "de-illusionment," that is, moving from the "illusion of salvation by interaction" (having an idealized community of love, understanding, and true dialogue, having lots of new vocations, etc.), to under-standing that we are people in search of God, that God is always present, and that salvation is pure gift of God. I conclude with words for all who are called to com-munity leadership: trust your pilgrimage of leadership. Open yourself to God's love so freely given. Surrender yourself to God and listen to the hum of your being as God guides your community into the future and guides you daily in your leadership service to your sisters and brothers. Your authenticity is a source of Spirit. You are strengthened and supported when you are able to be open to Spirit, when you can allow enough emptiness and detachment to make room for Spirit, and when you can trust God enough to enter into the call to con-version. When you know yourself as beloved and pre-cious to God, that love will overflow into those around you; and, if you allow it, you will experience the return of love in abundance. Returning to the words of John Shea: "You are filled with the sound [of Spirit] . . . the hum of being . . . present, vibrant, alive, now. Being born of this spirit is not an event 'done and over.' It is the 'always-already-now' of life. It is the power of God living in you." In these days, when there are no clear answers or directions for our communities, we are invited to enter into the pilgrimage of religious communal life and min-istry with trust, courage, hope, and gratitude. As lead- 70.4 2011 Eicbten ¯ The Hum of Being ers, let us journey together with our sisters and brothers and with our God into a future filled with hope. Notes ' John Shea, Gospel Light: Jesus Stories for Spiritual Consciousness (New York: The Crossroad Publishing Company, 1998). This theme is developed more fully in Chapter 4, pp. 97-116. 2 Wayne Muller, Sabbath, Finding Rest, Renewal, and Delight in Our Busy Lives (New York: Bantam Book, 2000), p. 167. 3 Joan Chittister, Gi~ of Years. (New York: BlueBridge, 2008), p. vii. 4 Henri Nouwen, With Open Hands (Notre Dame: Ave Maria Press, 1972), p. 158. s Richard M. Nahman OSA, "My Gospel Spirituality," Review for Religious (2009): 41-48. 6 Donald Spoto, Reluctant Saint, The Life of Francis of Assisi (New York: The Penguin Group, 2003), p. 48. 7 George Wilson, "Something Tells Me. ," Human Development (2008): 13. 8 William Isaacs, Dialogue and the Art of Thinking Together (New York: Doubleday, 1999), p. 19. He notes that the ancient meaning of the word logos suggests "an intimate awareness of the relationships among things in the natural world," making "relationship" the best English translation for logos. "In that sense, logos may be best rendered in English as 'relationship.' The Book of John in the New Testament begins: 'In the beginning was the Word (logos).' We could now hear this as 'In the beginning was the Relationship.' " 9 Doris Donnelly, "Pilgrims and Tourists: Conflicting Metaphors for the Christian Journey to God," Spirituality Today 44:1 (1992): 20-36. www.spiritualitytoday.org/spir2day/9243.1donnelly.html l0 Dr. Parker J. Palmer, "Borne Again: The Monastic Way to Church Renewal," Weavings: A Journal of the Christian Spiritual Life (1986), p. 12. 376 Review for Religious THOMAS A. KROSNICKI Architecture and Religious Life ~ ver the years, Review for Religious has covered a wide range of diverse topics that touch religious life. The indices of the preceding 69 volumes of the periodical attest to a rich and significant contribution. Yet it seems to me that one topic is conspicuous by its absence. There seem to be no articles dealing with the relationship architecture has with the life of religious communities in general or about the impact buildings have on the members of those communities. In this brief presentation, I intend to raise several salient points for reflection and possible discussion by religious men and women about the impact of architecture--the houses we live in--on religious life. Your House Is a Self-Portrait Granting that the statement "Your house is a self-portrait" holds a measure of truth, one might rightly Thomas A. Krosnicki SVD is a former Director of the Bishops' Committee on the Liturgy. He may be addressed at Divine Word House, 832 Varnum Street NE, Washington, DC 20017-2143. 70.4 2011 Krosnicki ¯ Architecture and Religious Life 378 ask: What is the identity that a religious community intends to project by its buildings? It could be worth-while, therefore, for community members to step back and take a good look at their present living quarters, particularly if they are contemplating renovations or the construction of a new building in the future. What com-posite self-portrait do the present buildings or plans for future ones project to members and non-members alike? There should normally be a correlation between the edifice and the self-definition of the religious community that it houses. Ideally, building and self-definition posi-tively reinforce each other. As there is no set design for th~ shape of a religious house, no one can convincingly claim that "this is how a house for religious should look." During the 1950s and 1960s, when religious com-munities were expanding in the United States, archi-tects designed new houses for religious communities that today remain clearly identifiable as from that era. Basically, many look very much alike--pejoratively described as "1960 Penal." They ended up strikingly similar in both design and material. I can, for example, point to the two houses across from my residence in metropolitan Washington DC and say unequivocally, "Clearly, from their appearance, both were built dur-ing the unprecedented growth phenomena of Catholic religious life of the 1960s." Unfortunately, in the States such buildings were generally designedto last for 75 to 100 years; they will be standing for another 25 or more years, even though their primary purpose may have morphed into something else, given the decline of voca-tions and dwindled need for large residential buildings. How did that kind of building style come about? Financial constraints? The pressure of urgent need for expansion? A lack of creative imagination? Government Review for Religious restrictions? Regardless of the reason, the basic princi-ple "Every house is a self-portrait" seems to have been unwittingly overlooked. One hopes that we religious have better images of ourselves than these buildings project. But, a corporate self-image is not always easy to come by. How might it be achieved? Rule and charism, as well as the function and ministry of the particular religious community are central to the large equation that feeds into an architectural design. Therefore, in plan-ning or renovating a house, a religious community must col-laborate with a care-fully selected architect in a process of "defin- ~, ing" the building so it truly fits with and looks like the community and not just shows off the architect's latest ideas. As qualified and inspired as the architect or builder might be, they still may not truly understand religious life and must watch the bottom line of overall cost and materials. In short, the community must school the architect, as well as itself, in its unique religious ethos, its particular rule, and its designated ministry so that the completed proj-ect images or reflects the community at its very best. Thus, a rural Trappist monastery should not have the appearance or design of an inner city residence for the Missionaries of Charity of Mother Teresa of Calcutta. One hopes that we religious have better images of ourselves than these buildings project. Form Follows Function The architectural principle of Louis Sullivan (~'1896) that "form follows function" remains both valid and in 379 70.4 2011 Krosnicki ¯ Architecture and Religious Life 380 vogue today. Unfortunately, one can still find designs that have proven to be decidedly dysfunctional in spite of that basic principle. Frank Lloyd Wright ('c1959), the renowned American assistant to Sullivan, accepted the axiom in principle but moved beyond it to "organic architecture" promoted by the "Prairie School" move-ment. Recent attention has focused on the organic archi-tecture of the Sagrada Familia Basilica in Barcelona, designed by Antoni Gaudi (t1927). Nature was Gaudi's inspiration. He saw that plant forms clearly stem from their organic function, and he incorporated those forms into the functionality of his imaginative edifice. Function does not necessarily dictate that the end product be prosaic, sterile, or crassly utilitarian. Paradoxically perhaps, structural forms can be functional without being deprived of the truly creative, void of the artistically challenging, or stripped of the esthetically appealing contributions of architecture. Religious residences are generally built in view of their multiple and unique functions. So, the first chal-lenge is to attempt to define the multifunctionality of a religious building that is to be something more than a warehouse for people or a residence for transient day-laborers, not unlike a Motel 6 or Holiday Inn. The bui~ldings are residences for women or men dedicated to a life in community (mensa communis remains an apt term) and bound together by common religious life and ideals, expressed in vows, vocation, and ministerial commitment. A first consideration, when looking at form-func-tion, is the physical arrangement or basic design of the building. What structural units are judged major-- i.e., the central, common spaces of the community? The community chapel, gathering room, library, and Review for Religious dining facility--characterized by their size, location, and accessibility--are generally considered primary. A well thought out floor plan needs to facilitate patterns of movement to these central community areas. Secondary structural units are necessary community service areas and the rooms for individual members, which provide commodious but not ostentatious living. I recall that some artist--perhaps Michelangelo-- stated that "small rooms beget small ideas." Although the personal rooms of the members remain secondary in terms of designed structural units, they are not unimportant for the general well-being of the commu-nity. Each community has its own approach and its own reasons for making its deci sions. One religious community that initially provided private rooms for members in initial formation decided to redesign the space into areas that could be occupied by several persons because they felt that during the ini-tial formation stage private accommodations fostered too much individualism, egocentrism, and even narcis-sism-- a concern that the 'T' might loom larger than the "we." Such questions remain open to serious reflection and debate based on various issues that come into play --e.g., culture, maturity, and background of the indi-viduals concerned. Ultimately, what must be considered in any situa-tion is the basic interrelationship of major and secondary structural units and their impact on the daily life and well-being of the community. Consciously or unconsciously, Some artist stated that "small rooms beget small ideas." 381 70.4 2011 Krosnicki ¯ Architecture and Religious Life decisions about their size and placement will identify and underscore community priorities and emphases. The physical environment does influence the persons who occupy the building, 382' The Building Shapes the Community We must accept the fact that the physical environ-ment does influence the persons who occupy the building. In a process that is subde and for the most part uncon-scious, the edifice can take hold and mold the minds and hearts of the occupants for good or ill. A house at architectural peace with itself can pro-mote harmonious peace for the inhabitants. A house bereft of structural harmony and beauty can, unfortunately, exacerbate division and conflict. That alone is a good reason for "getting it right" on the draw-ing board from the very beginning. Buildings, even for religious men and women, need to support and enhance the individual emotionally, psychologically, and spiritually. Consideration must be given to how the psychological and spiritual well-being of the community members can be fostered by the house they inhabit. Is there an appropriate balance between community and individuality? What about the tension between the need for private and for public spaces? Areas of silence and communication? Flexibility and stability? Buildings architecturally designed like rabbit burrows or mazes, where one can easily hide away from others, do not facilitate communication (and therefore community itself) any more than open ended "glass houses" neces-sarily foster or encourage healthy solitude and needed Review for Religious silence. Other problems can be compounded by poor physical layout. Anger, for example, can be triggered by a person's assigned living space within the commu-nity (e.g., "We built the rooms too close to--or too far from--the elevators"). Inadequate light might contribute to depression--e.g., "It's too dark here. I need the sun. I'm depressed." Community and interpersonal tensions can arise when the building itself does not reinforce per-sonal identity, enhance self-worth, or affirm self-esteem. [Editor's Note: One, however, must admit that while some difficulties can be remedied by a change of rooms or by the purchase of adequate lamps, even the best architec-tural planning can go only so far in addressing deeply engrained attitudes and longstanding difficulties.] Serious interpersonal conflicts might be symptomatic of a systemic error in the very environmental package in which one "lives and moves and has his or her being." "You act the way you dress" is a maxim that might be buttressed with another: "You live the way you're housed." Physical, emotional, psychological wholeness and well-being along with spiritual growth are nourished by an environment of beauty and are enhanced by tran-quility begotten of right order. Go Green A new, but significant, consideration in the design and use of religious buildings is the "green" movement. Care for the earth and its natural resources is not only an environmental issue but a theological one as well. In the design and construction of new buildings by reli-gious communities, attending to this "green" factor can stimulate new thinking, practical cost-saving, and aware-ness of environmental issues. There are already positive examples in this regard. 3,83 70.4 2011 Krosnicki * Architecture and Religious Life The Holy Wisdom Monastery of Benedictine Sisters in Middleton, Wisconsin, (www.benedictinewomen.org) that opened in August 2009 addressed "green" issues such as geothermal heating and cooling, solar panels, rain and roof gardens, tankless water heaters, optimum use of natural light, restored natural prairie habitats, and use of regional building materials. The goals are clear: an environmentally sound structure, respect for the environment, use of energy-saving programs, affordable housing, and the manifestation of a spirituality aligned with a care for the earth and all creation. One resource for any religious community consider-ing the construction of a new building or the retrofit-ting of an old one would be the U.S. Green Building Council (USGBC). LEED (Leadership in Energy and Environmental Design), a program developed by USGBC, "provides building owner and operators a concise frame-work for identifying and implementing practical and mea-surable ~green building design, construction, operations, and maintenance solutions" (see www.LEED.org). The LEED program can be applied to all buildings regardless of where they are in their life cycle (old, renovated, new). Impact beyond the Community It is my contention that, with few exceptions, reli-gious women and men have not given enough attention to the architectural impact their buildings--in particular their residences--have on their membership. In addition to all that has been said above, it would be important to know what impression our buildings have on those who are shopping around for a religious community. Could it be that the building that clothes the community is of far more significance--more, even, than the religious habit--than heretofore granted? Certainly, in the pro- Review for Religious cess of designing new structures or retrofitting old ones, the psychological, spiritual, and physical well-being of the individual, and therefore of the community, must be carefully weighed. In all these areas, there is ample reflection material for the community, the architect, and the construction company. The fruit of that reflec-tion would benefit religious life and those that religious touch by their life and ministry. Approaching Fall As the drone of locusts saws through evening silence, summer quietly collapses. No encore of merry gardens, rains trelsy of wrens, aroma of cut grass. I gird my soul as I view the spent zucchini plants fiat and pallid. No sly submarines left. And so goodbyet. My God, pull back these fingers reaching for what's gone. Teach them to renounce for the needed span all blush and bloom, all sun-nursed freshness. Stiffen my spine for sterner days, arthritic stalks in dying fields, the grief of trees soon to weep their leaves. Let me trust the grace all losses offer. Patricia Schnapp RSM 70.4 2011 focus on JOEL GIALLANZA Be Saints: Pathway to a Holy Life Joseph On 17 October 2010, Pope Benedict XVI can-onized Brother Andr4 Bessette CSC, the first member of the Congregation of Holy Cross to be so honored. His canonization did not really surprise anyone who knows anything about his life and work and, of course, about the Oratory of Saint Joseph in Montreal. Even before Andr4's beatification in 1982 and now his canonization, it was easy to think of him as a saint. He was considered such even during his lifetime. And, in the interim period of forty-five years between his death and his beatification, it was generally assumed that one day he would be officially recognized as a saint by the church. It was easy to think of him as a saint because of the many healings and Joel Giallanza CSC is the administrative assis-tant to the provincial of the South West Province of the Holy Cross Brothers. He can be addressed at 1101 St. Edward's Drive, Austin, Texas 78704. Revi~ for Religious other miracles associated with him. Though not often mentioned, those other miracles included bi-location and the gift of insight through which he could read (or "see," as he said) people's souls. These types of miracles came to light during the testimony of witnesses in the processes for his beatification and canonization. Brother Andre's frequent exhortation to others was simple and direct, "Be saints." His life and work set before us a way to holiness, a way to "be saints." A Life and A Work Alfred Bessette was born on 9 August 1845, in Saint Gr~goire d'Iberville, Qudbec, Canada. He was the eighth of twelve children. By the time he was twelve years old, both his parents had died; he and his siblings were separated and sent to live with various relatives. Alfred did not receive much education; he learned to sign his name and to read a little. His health was always weak and it was difficult for him to keep a regular job. As a young man, he worked for various factories and mills in Canada and the northeastern United States. In 1870, when he was twenty-five years old, he applied for admission to the Congregation of Holy Cross, a community of brothers, priests, and sisters founded in France thirty-five years earlier by Blessed Basil Moreau CSC, a diocesan priest of Le Mans. Alfred was accepted, and took the name Brother Andre. Because of his poor health, his approval for profession of vows was delayed. After his initial formation, he was assigned to Notre Dame College in Montreal, a secondary boarding school sponsored by the Congregation of Holy Cross. He served as doorkeeper, infirmarian, barber, and jani-tor. In 1872, he was approved to profess his vows as a 387 70.4 2011 Giallanza ¯ Be Saints Brother of Holy Cross. Though he was not involved in the school extensively, he was particularly sensitive to students who were ill. When an epidemic of smallpox broke out in another school in Montreal, Andr~ rec-ommended a procession with a statue of Saint Joseph through the school. The epidemic diminished imme-diately. Increasingly, the sick began to visit Brother Andr~ and ask for his prayer and advice. His usual recom-mendation was that they pray to Saint Joseph to ask for his intercession. In the early 1870s, the first heal-ings began to occur. Brother Andr~ always insisted that Saint Joseph accomplished all these things. His typi-cal "response when people requested his own prayer was simple: "Ask Saint Joseph to bring your petition to God." Because the sick were coming to the school to see him, parents and community members objected that the students were being exposed to various sicknesses and diseases. It became difficult for Andr~ to meet with those who came to him for prayer. In 1896, the Congregation of Holy Cross purchased a piece of property across the street from the school, near a trolley stop, where the sick could meet with Brother Andr& A small chapel was built in 1904, and in 1909 he was assigned full-time to be in charge of this place of prayer. In 1915 construction began on a larger chapel, the crypt church of the present Oratory of Saint Joseph, to accommodate more people. The number of pilgrims seeking Brother Andre's counsel and Saint Joseph's intercession steadily increased. After comple-tion of the crypt, construction continued and the upper church began to take shape. When funds fell short and the work was suspended prior to the placement of the roof, Brother Andr~ said, "If Saint Joseph wants a roof Review for Religious over his head, he will take care of it." Saint Joseph even-tually did take care of it, but Andr~ was not alive to see it. Over the years Brother Andre's health never improved. Two days after Christmas, 1936, he had a severe attack of indigestion, and a few days later he was admitted to the hospital. In the days that followed, his pain increased; during that time he was constantly pray-ing and asking that God's will be done. On January 4 he went into a coma. Brother Andr6 died at 12:50 AM on 6 January 1937. His body was brought to the Oratory. During the next seven days more than one million people waited in line, in the bitter cold, to pass his body, to touch their rosaries and other objects to it, and to pray. Many extraordinary cures were reported during those days. Saint Andr~ did not live to see the completion of Saint Joseph Oratory as it is today; however, he is buried in the crypt church he knew so well. The Oratory contin-ues to be a place of prayer and pilgrimage. Andre's name is forever linked to that of Saint Joseph because of the obvious similarities between these two saints. Both were simple laborers through whom God chose to do extraordinary things; both knew pov-erty and suffering; both experienced exile. Above all, both remained faithful to whatever God asked of them; both point out to us a pathway to holiness. A Way to Holiness Though Andre's life was filled with miracles and other extraordinary phenomena, our faith teaches us that such things do not de facto constitute a person's holiness. Holiness is not about singular actions within a person's life, regardless of how impressive those may be. Holiness 70.4 2011 True holiness is enduring 390 is reflected through the person's entire life, the complete example that is given to others. Further, the standard for such holiness is not arbitrary; it is nothing less than God's own person. Jesus taught, "Be perfect, as your heavenly Father is perfect" (Mt 5:48). Another transla-tion says, "Be holy, as God in heaven is holy." With the Incarnation, Jesus becomes the standard. Holiness is simply to live as Jesus lived, to love as Jesus loved, to do what Jesus did; we do it in our own lives, in our daily relationships and responsibilities. Each and accessible, time Jesus confronts those . who would sum up the law in terms of what they do or what they have accom-plished, he counters it by referring to the priority of mercy, detachment, compassion, forgiveness, charity-- in brief, following him and his way. We look to people we consider holy for encourage-ment and guidance, for insight about how to follow Jesus. Brother Andre's entire life and example speak to us of following Jesus, of being holy. His is an endur-ing holiness that reaches beyond the historical period in which he lived. His life also reflects an accessible holiness; a way of life that is possible, even though we may never do exactly what Andr~ did. His instruction to us is simple, "Be saints." True holiness is enduring and accessible; temporary holiness is counterfeit and conceited. In our own way, in our own life, we can be holy. Brother Andr4 shows us a pathway to a holy life. What are the recommendations for the way to holiness that Andre's life and example place before us? These reflections will focus on four recommendations. Review for Religious Believe First, believe. Andrd used to say, "God never forgets us." "Never" is a strong word and leaves no room for variation. And yet, that is what our faith teaches us. God is always with us. God always loves us--always, without exception. Do we believe that, without exception? This is the faith to which we are called. The challenge for us emerges when our faith is confronted by experiences that do not speak to us of God, or by events that seem to be in direct contradic-tion to what we hold to be true of a loving God, a good God. Then we are tempted to think that God possibly has forgotten us or is looking the other way for the moment. Yet, faith teaches us that such are God's ways, such is the way that Providence works. We are called to trust Providence, to believe Providence, even when things point in directions that, to all appearances, have nothing to do with God. This was true in Andre's life. The fact that he was admitted to the Congregation of Holy Cross is evidence that God was at work when the normal pointed in the opposite direction. He was not educated, he learned to read very little, and could barely write much beyond his name. His health was always precarious. From a voca-tion perspective, it was uncertain if he would ever have the capability or stamina for any kind of ministry. These facts provided more than sufficient reasons for the com-munity to think that it would be too much of a risk to accept him. Still, Andr~ remained faithful to the work that had been assigned to him and hoped he would be accepted. As he said, "If you do not believe in God, you will get nothing." Andr~ believed; and though his formal acceptance and profession of vows were delayed, he was admitted to Holy Cross. 391 70.4 2011 Giallanza ¯ Be Saints Similarly, the fact that the Oratory came into exis-tence is a testimony to Andre's faith that God, through Saint Joseph, would complete what Andr~ believed God was calling him to do. Even after permission was received from the community to proceed with the con-struction, there were financial setbacks. Each step along the way required the conviction that God and Saint Joseph would provide. Brother Andr~ continued his work as if God and Joseph were already in the process of providing. As con-struction work was well underway, when asked how he had succeeded, Andr6's reply was simple, "I have always left the work of the Oratory in the hands of the good God." In late 1936 and early 1937, when it became evi-dent that Brother Andr~ would die before the comple-tion of the upper basilica, his own perspective never varied: "The good God has no need of me to complete this work. Saint Joseph will see to it." The foundation for our own spiritual life is faith, the conviction that God does not and will not forget us or abandon us. In reality the questions before us are not about God's side of the relationship; rather they arise about our side of the relationship. VChen are the times that I tend to forget God? What experiences or events distract me from God's constant presence to me? What can I do to maintain a conviction about the constancy of God's presence? Pray A second recommendation for the way to holiness that Andr~ teaches us: pray. Andr~ used to encourage others by telling them, "When we pray, God's ear is pressed to our lips." It is an intriguing image for at least two reasons. Review for Religious First, there is an intimacy about the image, illustrat-ing God's desire to be as close to us as possible. There are obviously times when we do not sense or perceive that proximity as a reality. Andr~ assumed it. He believed that God would be near when we prayed regardless of whether we experienced that nearness. Such an insight builds upon the faith that was mentioned as the first rec-ommendation for a way to holiness. There is no incen-tive to pray if we think that the words and thoughts and desires that we bring to prayer simply disappear into a vacuum. To pray at all, we must believe that God is near to us. The Book of Deuteronomy teaches us: This commandment that I am commanding you today is not too hard for you, nor is it too far away. It is not in heaven, that you should say, "Who will go up to heaven for us, and get it for us so that we may hear it and observe it?" Neither is it beyond the sea, that you should say, "Who will cross to the other side of the sea for us, and get it for us so that we may hear it and observe it?" No, the word is very near to you; it is in your mouth and in your heart for you to observe (30:11-14). Such is God's closeness to us when we pray. Second, it is interesting that in this perspective on prayer Brother Andr~ saw God as quite active. He had the firm conviction that God was listening and listening closely. It is God who presses an ear to our lips. God is interested in our prayer and wants to hear what we have to say. It was said by witnesses that Andr~ prayed as if he was speaking to someone from whom he expected an answer. We must be willing to bring the happenings of our daily life into our prayer, honestly and directly. Andr~ used to say, "In prayer, one speaks to God as one speaks to a friend." We can speak to God in this way because there is an intimacy about prayer and because God draws close to us when we pray. 393 70.4 2011 Giallanza * Be Saints Prayer may not be so much about changing the world around us as it is about changing our perspective on that world. 394 Brother Andr4 prayed about what was going on in his life and his ministry. He brought his concerns to God, very explicitly. Whether it was his concern about the continuing development of the Oratory or about the condition of a particular person who had asked for his prayer, he believed that prayer could and would have a real impact in the world. He says in his customary sim-plicity, "If we prayed more, things would go better in the world." Given the complexities of the world in which we live, it would be too easy to dismiss this as naive. And yet, prayer may not be so much about changing the world around us as it is about chang-ing our perspective on that world, enabling us to make a difference, enabling us to see ways in which God is present and active. Genuine prayer always urges us to action; prayer apart from action is no prayer at all. When it came to Saint Joseph, we know that Andr4 had a special relationship with him. For Andr4 it was sim-ply a matter of presenting to Joseph whatever needed to be done and then trusting that it would get done. He said, "If people knew how to pray better, they would obtain everything from Saint Joseph." The challenge is two-fold: first, to be clear regarding what we are praying about; and second, to refer everything to God's will. What we envi-sion as a response to our prayer may or may not be what God has in mind. Praying "better," as Andr4 understood it, required attentiveness to whatever God has in mind. Review for Religious Prayer builds upon the foundation of faith and is necessary for our continued progress and growth in our faith life. Our approach to prayer and our fidelity to prayer say more about its quality than does the actual content and method of our prayer. What is my method of prayer and am I faithful to it? Do I bring to prayer the reality of my everyday life: my hopes, struggles, fears, expectations, aspirations? Is my prayer more a demand or a desire, a litany or a longing, a performance or a passion? Ser~e A third recommendation for the way to holiness: serve. Brother Andrt's sense of service direcdy echoes the gospel; he said, "We cannot love God without lov-ing our neighbor." Service must flow from our prayer. As prayer expresses our love-relationship with God, so service expresses our love for others. Brother Andr6 used to say, "The door of heaven is the heart of Jesus and the key to that door is prayer and love." These two--prayer and love practiced in service--flow into and out of one another. They form a dynamic cycle of our relationship to God and our apostolic relationships with others. Andr~ does not speak about service as much as he speaks about loving others, caring for them, and respond-ing to their needs. Clearly he understood loving others in very practical, immediate terms. Serving others, loving others, in some way engages us with them. Andr6 often said that it was not sufficient to give money in respond-ing to needs; it was also necessary to give compassion from the heart. Money could assure that there would be a distance maintained between ourselves and the reality to which we are responding; compassion demands that we 70.4 2011 Giallanza ¯ Be Saints 396 know about and be touched by the actual circumstances of others. It is clear in studying Brother Andre's example that he was willing to be very engaged in the lives of oth-ers. Witnesses testified that even brief encounters with him left them with the impression that they had been lis-tened to and even known by him much more profoundly than they had anticipated. Brother Andr~ often said that the Lord was our big brother and that we, as little brothers and sisters, have the responsibility to love one another as members of the same family. This is a key theme in the spirituality of the Congregation of Holy Cross. Still, it is especially interesting that Andr~ would use the family as a refer-ence for loving others. His own experience of family, that is, his biological family, was quite disjointed as he was growing up. In fact, his experience of family could have left him bitter or with a feeling of being deserted, due to the death of his parents and the separation from his siblings. Yet he overcame that potentially debilitat-ing reality to grow into a person who genuinely cared for others and responded to their needs. Rather than going through life with a bitterness because he had no natural-family identity, he chose to center his sense of family around the Lord Jesus. And that center was espe-cially necessary because there were times when even his Holy Cross religious family was not very supportive. Brother Andrd is known for his very close relation-ship with Saint Joseph. His mother introduced him. to practices of praying to Saint Joseph and, over time, he developed a strong and intimate relationship with this great saint. However, it is clear that the priority in his life was his love-relationship with Jesus, and he lived that relationship through his service to others. He served simply because that is what Jesus did; as Jesus Review for Religious cared for the people, so too Andrd cared for the people; as Jesus healed, so too he healed. For Andrd this was a very straightforward reality: do what Jesus did and so become like Jesus. Service, in whichever form it takes, demonstrates the reality of our spiritual life. Service--the giving of ourselves, our talents and gifts--is a necessary part of the Christian life. The alterative is that our spiritual life becomes narcissistic and self-enclosed. Neither the type nor the extent of the service that we render to oth-ers is as significant as that we build some form of ser-vice into our life as a way of continuing the mission of Jesus. Our service must be consistent with our gifts and respectful of our priority commitments in life. How do I serve others? In which ways do I continue the mission of Jesus? How has the service that I offer been a source of spiritual growth for me? Trust The fourth recommendation for the way to holi-ness: trust. Trust, in terms of the spiritual life, involves the recognition and acceptance of the abilities we have and the efforts we make to do what our relationship with God and our spiritual life require of us. Trust also involves the conviction that God will support us in those abilities and efforts. Brother Andr6 teaches us, "God does not ask the impossible. God asks that we offer our good intentions, and accept the inconveniences that come with each day, and offer our daily work." Such simplicity reflects Andr6's basic approach to the spiritual life: we do what we can with what we have. But this simplicity should not be equated with ease. Sometimes when we are con-fronted with daily inconveniences and the work that is 397 70.4 2011 Giallanza * Be Saints before us, the good intentions of which Andr~ speaks may not be so evident. Even though God does not ask the impossible, that does not mean that what each day brings to us does not feel impossible or at least over-whelming at times. Trust is to be convinced that God will remain faith-ful, that God will provide the grace we need to be good Christians, even when we encounter difficulties or experience setbacks. If we do not believe that God will remain faithful, we will gradually move toward discour-agement and, in the worst case, despair. Andr6's recom-mendation is explicit: "We must pray that God does not abandon us in our trials and pray to accept with confi-dence the trials that the good God judges appropriate for us to carry." Trust is especially necessary when confronting the cross, of whatever kind. We know that Andr~ most certainly had his share of crosses, both from the Holy Cross community and from those outside Holy Cross. Brother Andr6 speaks about the cross and about trusting God in the midst of experiencing the cross. However the cross comes, it is yet another expression of God's love for us; it is part of our transformation into the liv-ing likeness of Jesus; it is part of resurrection. This is why. Andr~ refers to trials that "the good God judges appropriate for us to carry." He saw the cross in our life as part of God's will even as it was in Jesus' own life. He said to someone who did not see any improvement in a bothersome physical condition, "If it is God's will that you be sick, why would you refuse to accomplish God's will?" The appropriateness of the crosses we carry is based upon what we need for our transformation. It also reflects our capacity to carry a particular cross and our openness to the grace necessary for carrying that cross. Review for Religious Brother Andre's name is tightly linked with that of Saint Joseph, and yet it is said by those who knew him well that his principal devotion was to the Passion of Christ. They said he spoke of the Passion as if he had lived it. This makes perfect sense for one who expe-rienced many obstacles along the pathways that he believed God was calling him to follow. And, beyond that, it makes perfect sense for one who shares in the heritage that Father Moreau, as founder, passed on to the Congregation of Holy Cross. Accepting the Passion of Christ as a model for our life requires trust, the con-viction that what we experience will truly lead to our transformation into the living likeness of Jesus, that it will guide us to resurrection. Andr6 is a saint, but if we distance him from us, then we make it impossible to use his example as a support for our own life. Each of us has ~he potential to be a saint. To realize that potential we must trust that God will give us the graces we need. The alternative to trust is self-reli-ance; it is to assume that we are self-contained in terms of the resources we need to be holy. Trust is practiced by fixing our attention on God, accomplishing our everyday responsibilities, and placing our gifts at the service of oth-ers. Do I trust that God will give me the graces I need to be a good Christian? When have I experienced trust as essential for my continued spiritual growth? Which crosses have been the most transformative in my life? "I Have Asked to be Always in God's Presence" When asked about his own prayer and spiritual life and what he was called to do, Brother Andr~ said, "I have asked to be always in God's presence." Whatever images we may have of him, his work and his miracles, it is interesting that his desire was simply to be in God's 399 70.4 2011 Giallanza ¯ Be Saints 400] presence, to do what he did in cooperation with God. At another point he said, "We must not be attached to earthly things, otherwise we cannot be attached to God." To be one with God, to be attached to God - this was his deepest longing. And that constitutes Andre's holiness more than any of the extraordinary accomplish-ments that occurred during his life or since his death. For him, this union with God, this being in God's presence, was essentially an act of love. He frequently recommended, "Pray to obtain a true love for God." A true love for God would be reflected in the desire to be ever close to God, to complete God's will, to live those qualities of life that are reflected in the gospel: humility, faith, compassion, generosity, patience, etc. It is interesting that, in commenting on his ministry, Andr~ once said, "It is su.rprising that people often ask me for healings, but rarely for humility, for the spirit of faith." While a particular healing might be important in response to what a person was suffering, he believed the priorities for the spiritual life were more closely related to humility and faith than to any healing. Before Brother Andr6 died, his last words were, "This is the seed.;' Though it is an allusion to several gospel texts, he did not expand on his statement; so we can reflect on this self-description from several perspec-tives. All of them can give us some insight into the way to holiness that Andr6 points out to us. In Matthew's Gospel, in the parable of the sower, Jesus says, "As for the seed that was sown on good soil, this is the one who hears the word and understands it, who indeed bears fruit and yields, in one case a hun-dredfold, in another sixty, and in another thirty" (13:23). The seed in this case is God's word that is meant to bear fruit. It is evident that Andrd's life has produced fruit Review for Religious far beyond what he may have imagined. Responding to God's word was for him a simple act of love. As he often recommended, "Love Jesus as he has loved us, effectively and openly." This is what it means to receive the word and have it grow within our life. In Luke's Gospel, while teaching the crowds, Jesus says, "What is the kingdom of God like? And to what should I compare it? It is like a mustard seed that someone took and sowed in the garden; it grew and became a tree, and the birds of the air made nests in its branches" (13:18-19). The seed in this case is a very small, even minuscule, real-ity that becomes ~ large enough to welcome and sustain life. As Brother Andr~ said on more than one occasion, "The Oratory is the work of the good God." Andr~ sowed a small seed, even in the midst of opposition and criticism; today it is clear how extensive the influence of the Oratory is. It continues to be a place where people find comfort and healing for their life, refreshment and encouragement for their faith. Also in Luke's Gospel, when the apostles ask for an increase in faith, Jesus responds, "If you had faith the size of a mustard seed, you could say to this mulberry tree, 'Be uprooted and planted in the sea,' and it would obey you" (17:5-6). In this instance the seed is faith that accomplishes what needs to be done. The amount of faith is not of significance to Jesus; some mustard grains are almost like powder. It is the conviction and confidence underlying faith that make the difference. If we could be The priorities for the spiritual life were more closely related to humility and faith than to any healing. 401 70.4 2011 Giallanza ¯ Be Saints 402 one with God's will, our faith would have the same effec-tiveness as Jesus' own. What Andr~ did, he did in faith, confident that God and Saint Joseph would respond. He used to say, "You must submit yourself to God's will; it is the teacher of everything." Andr~ had learned well God's will; in his work for the development of the Oratory and in his healing ministry, the confidence and strength that came from that learning are clearly evident. In John's Gospel, Jesus teaches, "Truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit" (12:24). In this case the seed is the death that leads to new life. This may very well be the seed with which Brother Andrd identified himself. His perspec-tive, not only on the Oratory, but on everything he did, was that God and Saint Joseph were doing what needed to be done. His own task was to remain close to God and to accept whatever came. He had learned that close-ness to God came at a price. He said, "The closer one is to God, the more one suffers." There was dying to do as the Oratory developed; more than once plans did not go exactly as Andr6 had hoped or envisioned they would. But he remained faithful because he knew that God had called him to do this. " Brother Andr~ could say "This is the seed" near the end of his life precisely because that is what he had been throughout his whole life. Regardless of the gospel lens through which we reflect on his words, Brother Andrd has become a seed. His life has become an example of living God's word; of believing that the smallest efforts, if sincere, can produce enormous results; of bringing faith to all that we do; and of dying to self so that new life may emerge. Review for Religious "Be Saints" Brother Andr6's exhortation is simple: "Be saints." The assumption in this, of course, is that we can be saints. The truth is, we can. We do have the potential for a holy life, within our own life. As Andr6's example has been and continues to be a seed of encouragement for countless people, so too we are called to be a seed for others. The soil necessary for that seed to flourish requires that we believe and pray, serve and trust. These will provide the fertile ground that is the foundation for the pathway to a holy life. Reference Quotations of Brother Andr~ are taken from Frbre Andrd disait souvent. (Saint Joseph Oratory; Montreal: Editions Fides, 2010). Translation provided by the author. Imagining the Journey Retracing the route from the San Salvador airport taken by the four North American churchwomen on 2 December 1980 What did they do, I wonder, when the road turned toward death ? Gaze at the sleeping corn, longing to taste harvest? Pass by the gnarled ginger root tree, with hope for the next day's shade? Did they sense the holy ones gathered around them, arms outstretched in welcome? Did they reach for the hand of another who also trembled, finding courage and comfort in her clasp? Did they, I wonder, hold the shining beauty of this world for one last fleeting moment? Chris Koellhoffer IHM 403 70.4 2011 JOHN M. SAMAHA St. Joseph in Focus: Husband of Mary and Guardian of Jesus 404 Hw)w much do we know about the man who as the husband of the Mother of Jesus and the guardian of our Redeemer? St. Joseph is the often-overlooked member of the Holy Family. Scripture says little of him. We seem to give him scant attention. Yet devotion to St. Joseph has deep roots in Christian tradi-tion. Just how do we honor and appreciate him? Do you remember when, as children in Catholic school, we wrote "J.M.J." at the top of our papers? We did so to remind ourselves to have the same intentions that Jesus, Mary, and Joseph had in life. Husband of Mary We must remember that Mary and Joseph are a couple. And Jesus is their child. We picture the mem-bers of the Holy Family side by side. They belong Brother Jolm M. Samaha SM writes from Marianist Center; 22683 Alcalde Road; Cupertino, California 95014. Review for Relig$ous together. When separated, their significance in God's plan of salvation is clouded, because their importance lies in their relationship to each other. While honor-ing the perpetual virginity of Mary, we cannot disre-gard Joseph's privilege and happiness of being Mary's husband. Artwork has often depicted Joseph as an old man--possibly so that he would seem to be less of a threat to Mary's virginity. Such depictions tended to undervalue the loving relationship of Mary and Joseph as husband and wife. St. Teresa of Avila, for one, always insisted that Joseph was a young man when he married Mary. The special preface for Joseph the Husband of Mary in the Eucharistic Liturgy reinforces this positive approach: "With a husband's love he cherished Mary, the Virgin Mother of God." Foster Father of Jesus Since Joseph is the husband of Mary, he is also father to Jesus. While we know that Joseph was not the physical father of Jesus, Luke, in the gospel account about Jesus being lost in the temple, has Mary say to Jesus: "Son, your father and I have been searching for you in sorrow." And the preface cited above goes on to testify: "With fatherly care he watched over Jesus Christ your son, conceived by the power of the Holy Spirit." If one were to think that Joseph's fatherhood was diminished because he did not physically procreate Jesus, let that person speak with adoptive parents-- especially the ones who have conceived a child of their own and adopted others. They will let you know how real Joseph's fatherhood is. Head of the Holy Family Joseph played an important role as Jesus "grew in 405 70.4 2011 Samaba * St. ~osepb in Focus 406 wisdom, age, and grace before God and men." In the Jewish tradition children were in the special care and tutelage of their mothers until they reached the age of five. Beyond that age children came under the special guidance of their fathers. Joseph was the rabbi of the Holy Family and it was his duty and privilege to teach Jesus the Jewish faith and practices. Joseph would have led his family in worship in their home at Nazareth. At meal times both Mary and Jesus looked to Joseph at the head of the table to offer the prayer of blessing. Each year when the Passover was celebrated, the youngster Jesus played his role and addressed the ritual question to Joseph: "Father, why is this night different from every other night?" Then he listened with his mother to Joseph's narration of the glorious events of the Exodus and the explanation of the meaning of the paschal lamb. He could easily have recalled Joseph's explanation years later when he heard John the Baptizer proclaim him the Lamb of God who would take away the sins of the world. When Jesus was of age, Joseph introduced him to syn-agogue worship and the rituals to which Jesus remained faithful throughout his life. Joseph also taught Jesus the skills of a carpenter. By practicing this trade Jesus sup-ported himself and his mother after Joseph's death. Jesus' human experience of fatherhood was drawn from his relationship with Joseph. When Jesus said, "What father would hand his son a stone when he asks for a loaf, or a poisonous snake when he asks for a fish," surely he had in mind Joseph's gentle kindness to him as he was growing up. When Jesus told the parable of the prodigal son, Joseph could easily have been the model of the loving father in the story. As Jesus described how the father Review for Religious embraced and welcomed the son who had been lost, might he have been recalling how Joseph hugged and kissed him after he had been lost in the temple for three days? When Jesus taught us how to pray, he began with the same loving tide, abba, with which he had addressed Joseph all his life. His deep affection for Joseph is evident in scene after scene throughout the Gospels. Joseph obviously made a profound impression on Jesus. St. Joseph's Relation to Us Has Joseph made an impression on us? How do we think of St. Joseph? How do we honor him and pray to him? Do we appreciate the special place he has in Christian spirituality and in our own heritage? Let us wholeheartedly revere the husband of Mary, the foster father of Jesus, the patron of the universal Church. He is, after all, the man who is closest to Christ. Surprise Visit We much preferred Him At a distance. He could not be bought. He would not be made Into a code, A ritual Or a system. Our minds simply Could not contain Him. We wanted a distant Diety. How were we to know He would come close enough To wear our wounds ? Teresa Burleson 407 70.4 2011 potpourri CAREY ELLEN WALSH Lighting Our Modern Spirit: Pope John Paul II's Luminous Mysteries Pope John Paul II was unmistakably a Marian pope, as shown by his encyclical Redemptoris Mater, his visits to prominent sites of Marian apparitions, and his papal motto, Totus Tuus ("Totally Yours") addressed to Mary--all this in an age when Marian devotion had gone into public decline. The Catholic faithful seemed either to love this about their pope or to for-give it as the pious by-product of his hav-ing grown up under Nazi, then Communist, oppression and having lost his mother at the tender age of eight.1 Both reactions missed the theological aspect of John Paul II's pastoral leadership of the church. Mary, for John Paul II, is not relegated to private devotion, but is the "school" for a 408 Carey Ellen Walsh, an associate professor of theology, is a Benedictine Oblate of St. Meinrad's and teaches theology at Villanova University. Her research inter-ests include biblical theology and Catholic spiritualities. Review for Religious new evangelization in the modern world. She invites us to communal study, deepens our understanding of the gospel, and so eases our isolation. As pastor of the universal church, the pope was drawing on an image of the familiar and universal--a mother's love for her child--as a means for spiritual nourishment. Yet because he used the ancient devotion of the rosary, the spiritual contribution of his example in learning from Mary has not received sufficient attention. It is the intent of this essay to demonstrate the spiritual gift of John Paul II's meditation on the rosary. For a pope's foremost role is that of pastor, with "supreme, full, immediate, and uni-versal power in the care of souls.''2 My focus therefore is precisely on how John Paul II's Marian reflections tend to the hunger in our souls. Given his devotion to Mary, it was no surprise when John Paul II recommended anew the rosary as a devotion and declared October 2002-October 2003 as the Year of the Rosary (Rosarium Virginis Mariae). He wrote lovingly of Mary in the gospels, shared the influence the rosary had had on his own life, and suggested that the rosary was a "school of Mary''3 for learning about Christ. It was, indeed, one of his most intimate reflections. What did occasion surprise, however, was that the pope added a new set of mysteries, the luminous, to the long established joyous, sorrowful, and glorious myster-ies- something no one had done for eight centuries, although many popes had written on the rosary.4 In fact, from the start the rosary had been pre-eminently a prayer of the laity, not of the hierarchy. It had first arisen as a popular practice in tandem with the monastic recitation of the Psalter. The 150 Hail Marys recited in the people's prayer, the rosary, corresponded to the 150 psalms, chanted by the monkss and gave a way for 409 70.4 2011 Walsh ¯ Lighting Our Modern Spirit Theology was no abstraction with this pope~ He used it to electrify~ and empower his hearers. 41:0 the laity to contemplate scenes from the gospel. This is how the rosary long functioned in the prayer life of Chris6ans who were largely illiterate. After considering why John Paul II thought it neces-sary for the papal office to enhance this lay devotional prayer, I will assess the theological reason for his having done so. While the pope could easily have been accused of authoritarian interven-tion in the private devo-tions of the faithful, or have been dismissed as a retrograde pope clinging to a pre-Vatican II tradi-tionalism, his Rosarium Virginis Mariae honors the lay contribution to tra-dition and was in accord with the Second Vatican Council's definition of the church as the "People of God," in which the laity plays an important participatory role. One consequence of the council's definition of the church as the people of God, rather than primarily as a clerical institution, was the erosion of the line between popular piety and theology. From the start, this pope's audience was the church as People of God, not the curia. This was evident in his use of the media, his international appearances, his World Youth Days, the popularity of his international best-seller Crossing the Threshold of Hope, and in the response of lay workers under Communist Poland who, heed-ing their pope's conviction on the dignity of all human beings, brought down the Iron Curtain. Theology was no abstraction with this pope. He used it to electrify and empower his hearers. In an age that saw the aban- Review for Religious donment of churches in Europe and the United States, he nourished the church spiritually by returning to the foundations of the faith. When John Paul wrote on the rosary, he did not segregate the professional theologians from believers in the pew, but embodied the Second Vatican C

Issue 66.4 of the Review for Religious, 2007. ; 66.4 2007 Review for Religious fosters dialogue with God, ~dialogue with ourselves, and dialogue with one another about the holiness we try to live according to charisms of Catholic religious life. As Pope Paul V! said, our way of being church is today the way of dialogue. Review for Religious (ISSN 0034-639X) is published quarterly at Saint Louis University by the .]csuits of the A~issoori Province. Editorial Office: 3601 Lindell Boulcvard ¯ St. Louis, A'lissouri 63108-3393 "li~lephone: 314-633-4610 ° Fax: 314-633-4611 E-Marl: rcvicw@slu.cdn ¯ \.\;eh site: www.revicwforrcligious.org Manuscripts, books fi~r review, and correspondence with the editor: Revicw for Religious ¯ 3601 Lindell Bonlcvard ¯ St. Louis, A'IO 63108-3393 Correspondence about the Canonical Counsel department: Elizabeth A'lcl)onoogh OP ° Pontifical Collcge Josephinum 7625 North High Street ¯ Colnmhus, Ohio43235 POSTMASTER Send address changes to Review for Religious ¯ 1:O. Bo× 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, ~\~issouri, and additional mailing offices. See inside back cover for information on subscription rates. ©2007 Review fi~r Religious Permission is herewith granted to copy any material (articles, poems, reviews) contaiued in this issue of Review for Religions for pcrsoual or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sectious 107 and/or 108 of the United States Copyright Law. All copies made under this permission must hear notice of the source, date, and copyright owner on the first page. This permissiou is NOT extended to copying for commercial distrihution, 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 Editor Associate Editor Canonical Counsel Scripture Scope Editorial Staff Adviso~7 Board David L. Fleming SJ Philip C. Fischer SJ Elizabeth McDonoiagh OP Eugene Hensell OSB M~ry Ann Foppe Tracy Gramm Jud~" Sharp Martin Erspamer OSB Kathleen Hughes RSCJ LoOis and Angela Menard Bishop .Ter~ Ste!b.SVD Miriam D. Ukeriti~. CSJ QUARTERLY 66.4 2007 contents prisms 340 Prisms 342 living faith Credible Witnesses Regina Siegfried ASC revisits the martyrdom of five sisters of her congregation fifteen years after the event to invite us all to reflect on what it means to be credible witnesses. 350 358 Priesthood 101: Lessons from a Barrio Antonio (T.J.) Martinez SJ draws upon conversations and experiences with parishioners to propose six pragmatic guidelines on how a new priest ministers to a Latino Catholic congregation. Personal and Group Reflection Questions Salesian Spirituality and Stemming Combat Anxiety Mark E Plaushin OSFS proposes Salesian spirituality as offering a paradigm for Catholic pastoral praxis on the battlefield which can mitigat.e anxiety and restore spiritual resilience. Reflective Questions for Personal and Group Use Review for Religious 377 prayer in our life Contemplative Gifts Carolyn Humphreys OCDS reflects upon the richness of the gift of a contemplative orientation to life and our need to guard and nourish what we receive by a manner of living that is rooted in humility. Prayer Suggestion 386 Eucharist Mirrored in Religious Life Elissa Rinere CP traces some of the struggles of the last forty years regarding Eucharist as celebration, Eucharist as sacrament received, and Eucharist as object of adoration. 401 Jesus and Mary ~, The Christ Child, the Father of the Man A. Paul Dominic SJ raises the question: How can adult Christians celebrate and enjoy Christmas for what it is in our faith lives? Prayer 412 The Mother of the Lord in Byzantine Spirituality John M. Samaha SM introduces us to the rich, but different, ways that the veneration of Mary permeates the entire life of Byzantine Christianity. departments ~ 424 Scripture Scope: A Preface to Reading Matthew 429 Canonical Counsel: Conscience and Confidentiality from the Members' Perspective 434 Book Reviews 443 2007 Indexes 66.4 2007 prisms 340 St. Paul identified us Christians as "ambassadors of reconciliation." As Paul says, God has reconciled us to himself through Christ and has given us the ministry of reconciliation (2 Co 5:18). In the large-scale picture of history, we often have not lived up to that role, either as individuals or as a church community. The fact that we can identify wars as reli-gious wars does not fit well with people who are meant to be known as reconcilers. Probably even worse are the examples from history of the fight-ing between Christian nations and even between Christians in the same nation. One does not have to be an avowed pacifist to acknowledge that something is terribly amiss when the faith that holds us to be brothers and sisters in Jesus Christ has. so little effect in our behavior. There is an evident gap between the faith statements that we might intellectualize about and the faith reality thatis meant to reside in our hearts. We might even take our example of divi-sion into the lived experience of our parish and church life today and our religious community life as well. It makes little difference the iden-tifying labels we use, whether pre-Vatican I~ vs. post-Vatican II, liberal vs. conservative, tradi-tional vs. contemporary. The reality is that there is often present a "warring" mentality that con-siders one side the enemy or the "bad guys." Review for Religious Too often Catholics of whatever stripe are more intent on "defeating" or "dismissing" the opposition or those of a different opinion or practice. Quoting man-made laws, as Jesus tried to point out to the scribes and Pharisees, is not the way to be a negotiator or a reconciler. What does an ambassador of reconciliation need first of all? An ambassador needs to be at the heart of the Christian message, following the one commandment--to love God with all one's heart, with all one's soul, with all one's strength, and with all one's mind, and to love one's neighbor as oneself. And an ambassador needs to pray. To pray means dialoguing with God, and dialogue means both to talk and to listen. Learning to talk and to listen to God carries over into being able to listen and to talk to others, my neighbors. We may not need to learn how to talk, but we certainly need to learn how to listen, and maybe to pray, and even to really love our neighbor. Loving, praying, and dialoguing are necessary activities for an ambassador, necessary activities to learn how to do for one who identifies as a Christian. As we see in the Gospels, Jesus is the first "ambas-sador of reconciliation," the One sent by the Father who loved the world so much. But to be a person who dia-logues, to be one who negotiates, to be a reconciler seems so hard for us to do. It is only in our devotion to Jesus that we find ourselves empowered to live in such a way. The church and our world have never had a greater need of such ambassadors. Like the Christmas gift of Christ, we pray that we may be ambassadors of reconcilation, "a gift that keeps on giving." David L. Fleming SJ 341 ES. The editorial staff wishes all our subscribers and readers a blessed Advent time of hope and expectation and a Christmastime celebration of peace andreconciliation. 66.4 2007 REGINA SIEGFRIED Credible Witnesses living faith 20 October 1992--Rebel soldiers shoot Mary Joel Kolmer ASC and Barbara Ann Muttra ASC, their guard Peter, and two ECOMOG (Economic Community of West African States Cease Fire Monitoring Group) soldiers, on a stretch of road to Barnersville, Liberia, West Africa. 23 October 1992--Five armed NPFL (National Patriotic Front of Liberia) men arrive at the sisters' home in Gardnersville and kill Kathleen McGuire ASC, Agnes Mueller ASC, and Shirley Kolmer ASC. 31 October 1992--Early-morning phone calls and radio announcements break the hearts of fam-ily, friends, and sisters as they learn that the five Adorers of the Blood of Christ died days ago. Regina Siegfried ASC has written often for this journal. She may be addressed at 4042A Botanical; St. Louis, Missouri 63110. Her e-mail: ReginaSiegfried@sbcglobal.net Review for Religious October 2007--Fifteen years hold enough days to dull the pain most of the time, to create narratives that may or may not match the deep stories of community myth, and to reflect on the meaning of lives poured out. Martyrs and prophets--the words, are appropriate for these honored dead, but we would rather have our five sisters still living and laughing in our midst. Words can be too easy, unless they call us today to be courageous in a world still violent, broken, war-ravaged, and suffering. How do we respond, not only to their valiant lives, but also to our own deepest longings to be credible witnesses? In the early days of Christianity, the word martyrs meant witnesses, disciples of Jesus, those who proclaimed his life, death, and resurrection and who preached the good news of the household of God in their society and culture. Luke 24:48 says clearly: "You are witnesses of these things." Acts 1:8 indicates the same: "You will receive power when the Holy Spirit comes upon you, and you will be my witnesses in Jerusalem, throughout Judea and Samaria, and to the ends of the earth." In Acts 10:40-4.1 we read: "This man God .raised on the third day and granted that he be visible, not to all the people, but to us, the witnesses chosen by God in advance, who ate and drank with him after he rose from the dead." By the 2nd century, execution for faith became associated with martyrdom. But martyrs are first and foremost witnesses to the gospel and messengers of a new way to live. The Constitution of the Adorers of the Blood of Christ uses the phrase credible witness in section 18 on gospel pov-erty: "To give credible witness to the liberating poverty of Christ in the world today and to grow toward poverty of spirit, we live in evangelical simplicity, personally and as community." To be credible witnesses can often mean losing much of what society holds precious. Status, material goods, 66.4 2007 Siegfried ¯ Credible Witnesses Credible witnesses are prophets who speak truth to authority, who advocate for the powerless, and who become voices for the silent, comfortable lifestyle, and easily expendable income can voluntarily or involuntarily fall away. Credible witnesses see beyond and beneath the obvious, the material, and the sufficient to live in solidarity with those who hold enough invisible wealth and power and grace to convert even witnesses to a new way of living. Credible witnesses are prophets who speak truth to authority, who advo-cate for the powerless, and who become voices for the silent. They bear witness to the pain, suf-fering, and anguish in the lives of others simply by being there with them, sharing in the blatant unfair-ness and violence of lives that deserve much better. The Adorers killed in Liberia were credible witnesses long before bullets claimed their lives, long before their blood soaked the soil of a war-torn country whose peo-ple were precious and dear to them. The details of their lives and deaths are now familiar and recorded elsewhere. Those who knew them recall quite vividly lives dedicated to the poor, to women, to children, to the.sick, and to students years before they went to Liberia to witness to the gospel there and to discover a different face of God, a countenance that would draw them to insist on return-ing to share again in the passion of a people suffering in a relentless and seemingly endless civil war. Even as the conflict slowly escalated, Barbara Ann was more concerned about getting a grant to purchase five Hondas "so some of our physician assistants can go to these villages for supervision. Some villages are over ten Review for Religious miles interior over rough dusty roads" (21 March 1987 letter from Klay, Liberia, to her friend Meg Wittenbrink). After a year in Liberia, Agnes wrote on 24 May 1989 to Angelita Myerscough ASC: "I'm sure I am not the same person who came a little over a year ago now. I feel my life is much richer for having spent time with these people. They have given me every bit as much as I have shared With them." On 21 April 1990, writing to Marisa Nardoni ASC in Tanzania, Mary Joel reflected on the readings after Easter: All the readings are from the Acts of the Apostles and it is so reassuring to read how strong they were now that his Spirit has taken over in them. And how we should be because the Spirit is with us and is here, guiding us, leading us on. It must have been something like the saints experienced when they were put on the line for Jesus, how they knew that he, the Lord, was their Savior and that life had meaning for them and that they could stand up for him, even though it meant being killed. It is such a powerful message. And he can do so much in us and through us, if we're only open to him. Barbara Ann, Agnes, and Mary Joel were in Liberia for the people, not to get killed. Years of service in the United States were background for more service to people in Liberia. Not naive, they knew the risks of being with people who were suffering more than they themselves were. Kathleen and Shirley had reputations in the United States as bold and fearless advocates in the face of injustice. When Shirley was provincial of the then Ruma province, she sent Mailgrams to Tom Enders, Assistant Secretary of State for Inter-American Affairs, to the Guatemalan Embassy, to Senator Charles Percy, Senator Alan Dixon, and Representative Paul Simon to express "deep con-cern regarding four workers missing in Guatemala and 66.4 2007 Siegfried ¯ Credible Witnesses the disappearance of two Dominican nuns of Grand Rapids, Michigan, I urge you to support HR 101, stop-ping U.S. aid to Guatemala." In 1987 Shirley wrote a lengthy essay, "Human Suffering and Its Consequences for World Peace," maintaining that "it is the very lives of many of our brothers and sisters who live a life of suf-fering, an existence that borders on the intolerable every day." Even before Kathleen became the peace-and-justice coordinator for the then Ruma province, she drafted a "Possible Diocesan Pastoral Letter Regarding Peace and the War in the Persian Gulf" when she ministered in the Jefferson City, Missouri, diocese. She called for "the whole Catholic community to pray for a peace which is life-sustaining for all our sisters and brothers. We have to acknowledge that we are citizens of a nation which readily uses military force to secure its national interests and to attain its political objectives all around the world." These are simply small examples from the lives of women who lived as credible witnesses years before they were killed in Liberia. If we consider them martyrs, we can just as readily regard them as prophets. Prophets speak truth to author-ity; prophets proclaim the coming of the household and reign of God in season and out of season. Like roses in December, prophets are .unexpected messengers, wit-nesses, and signs of God's presence among us. Prophets are the most credible of witnesses, for their lives are their words and their words are their lives. Standing and stay-ing in solidarity with the suffering, the neglected, and the forgotten, prophets choose life in the face of death and pour out compassion for people bent down by injustice and oppression. Prophets might flinch in the face of vio-lence and injustice, but they do not run away. Fifteen years removed from the days of raw grief, dis-belief, and pain offer us a cautionary tale. Life and the Review for Religious mission and our ministries have indeed moved on, devel-oped, and deepened, something the five absent from our midst would want. The caution comes with the tendency to settle for the mediocre, to choose complacency and comfort, to opt for the safe, for the familiar and easy, because we might - fear the new, the unexpected, and a different vision for our congregation. Our charism is wild, fierce, fiery, ten-der, and urgent. It impels us to live our ordinary lives with extraordinary passion, grace, and commitment. Violence seems to circle our globe like pollen caught in the air currents. Although Liberia and Croatia, where ASC sisters also work, seem to have reached some modicum of nor-mal existence, violence erupts in Afghanistan, Palestine, and Iraq. Children and women are trafficked; slavery is not as over as we once thought. Today, in postwar Croatia, our sisters are witnesses and prophets, living the gospel message even with "many sisters left with serious repercussions and traumas which they feel to this day," Sister Ancilla Vukoja ASC reports. When their Serb Orthodox neighbors expected to be turned away from the drug rehab center the sisters had opened in Aleksandrovac (in the vicinity of Banja Luca) because of the violence they had committed against the sisters and other Croatians, the sisters told them, "We read the Scriptures and in these words we find the forgive-ness and strength to be persons of love toward all." Their martyrdom is in giving witness to forgiveness and recon-ciliation. Some of them remember the trauma of being Prophets are the most credible of witnesses, for their lives are their words' and their words are their lives. 66.4 20O7 Siegfm'ed ¯ Credible Witnesses forced to cross a mine-laced bridge over the Sava River following in the exact steps of the sister leading them through as they sang the Magnificat. When a journalist asked Sister Maristella how she felt and what she thought about, knowing that she was facing death, she replied: "All I could think about was the many other people who were dealt the same fate. I felt that my life was no more important than theirs. I thought that it was even harder for them because, unlike us, they had children who would be orphans." The Adorers who walked that path traveled in spirit with the sisters who fled the Sino-Japanese war in China in 1937, with the ASCs who were held hostage several times and narrowly escaped death in the Congo between 1959 and 1964, with the sisters who stayed and suffered with the people in Guinea Bissau during the civil war there, and with the ASCs who trudged on a road out of Liberia in 1990. As credible witnesses, the congrega-tion has a history of walking difficult routes because the charism impels us to stay beyond the expected time and to remain with people who are precious to us. Sister Ancilla writes: Times like those, however, sometimes uncover unknown heroic potential, readiness to suffer and offer one's life for others, for goodness and love toward others. I can-not but think of our sisters who voluntarily remained in Bosnia during the fiercest conflicts and danger, sharing the fate of the Catholics in that country. They could have retreated to safety but did not out of solidarity with those who could not leave because they did not have the necessary documentation. They realized then more than ever that they were needed by their people. They were a sign to which a suffering people were able to turn and where they could find a trace of hope and protection. Our charism, our slain sisters, and our own hearts call us to live in deep compassion with all the pain and suffer- Review for Religious ing of the least among us. That stance and life make us the best we are meant to be because our charism pulses with the life of all the people of the world. Our charism is wild, fierce, fiery, tender, and urgent. We need to be where the need is greatest. Are we? Background Resources Boehmer, Clare, ASC. Echoes in Our Hearts. Ruma, Illinois: Adorers of the Blood of Christ, 1994. Konieczny, Stanley. Acting in the Most Noble Tradition: The Life and Ministry of the Adorers' Five Martyrs of Charity. ASC Profiles 14. Rome: International Center of Spirituality, Adorers of the Blood of Christ, 1999. Kolmer, Elizabeth, ASC. "The Death of Five Adorers of the Blood of Christ and the Changing Meaning of Martyrdom." U.S. Catholic Historian 24:3 (Summer 2006): 149-164. Okure, Teresa, Jon Sobrino, and Felix Wilfred, eds. Rethinking Martyrdom. SCM-Canterbury Press, 2003. Schubeck, Thomas L., SJ. "Salvadoran Martyrs: A Love That Does Justice." Horizons 28:1 (Spring 2001): 7-29. Siegfried, Regina, ASC. "Choose Life: Reflections Ten Years after Five Deaths," Review for Religious 61:5 (September-October 2002): 472- 480. Vukoja, Ancilla, ASC. "How the Sisters in the Zagreb Region Lived Their Charism during the War and the Postwar Period (particularly in the vicinity of Banja Luka)." May 2007. 16 profili di testimoni della Cbiesa in ltalia. Comitato preparatorio del IV Convengo ecclesiale nazionale (a cura di) Speranza del mondo. 349 66.4 2007 ANTONIO MARTINEZ Priesthood 101: Lessons from a Barrio d s I rushed into the sacristy for my first Mass in Spanish only a week after being ordained, my heart was beating fast. I had not spoken Spa.nish for eight years. I had just been assigned to our Jesuit parish, Sagrado Corazdn, in the segundo barrio in E1 Paso, Texas, on the Mexican border. The parish serves a poor, immigrant, Latino Catholic congregation. My fears about celebrat-ing this Mass increased when a young Mexican woman holding a blanketed newbbrn asked me to bless her baby at Mass. Recognizing that I was new to the parish, she offered instructions on how I should proceed. She would approach me at the presider's chair before the concluding blessing, cradle her baby in my arms, and then kneel as I went and raised it over th~ altar, in front of the congrega-tion, as an offering to God. "What in the world?" I thought to myself. I wondered if I had heard her correctly. But, having just graduated from one of the finest schools of theology in the country, Antonio Martinez SJ, newly ordained but back in more studies, lives at John LaFarge House; 6 Sumner Road; Cambridge, Massachusetts 02138. Review ~or Religious I saw in this request an instance of everything I was not to do--do not make too many distinctions between the ministerial priesthood and the priesthood of the people, do not over-ritualize any of the liturgical celebrations, and do not present yourself as so distinct a mediator of God's grace that the people minimize their own close relation-ship with Christ. Behind each of these admonitions was a "theol-ogy from below," teaching that God, through the Holy Spirit, speaks directly to his people and that the church's ministers can learn from them as well as teach them. Mentally brandishing my line of graduate degrees and sensing an opportunity to instruct the faithful, I politely yet briefly explained to her the idea of a "theology from below" which advocated a more lim-ited function of the office of the priest. Dismissing her until later, I told her I would bless her baby after Mass, on the outside steps of the church, before she and her family headed back home. Two days later I recognized the same lady I had met in the sacristy on Sunday as she humbly made her way to the priedieu before the altar dedicated to La Virgen de Guadalupe. As she finished her rosary, I purposely went near so that she migh~ thank me for both enlightening and empowering her. She came towards me with a shy smile. Graciously thanking me for the quick blessing over In ,their spirituality Latino Catholics 'understand that there, is a sacred distance between God and ~his people that is mediated by the sacred functions of a priest. 66.4 2007 Martinez * Priesthood 101: Lessons from a Barrio her baby, she also said she had been thinking and praying more about this "theology from below." Then, without showing any resentment or anger, but also without any hesitation, she simply said in her hushed Spanish, "You know, Father, I'm also that theology from below." She left as unobtrusively and reverently as she came. Her simple and direct comment left me frozen in my tracks, and then I felt a wave of shame and embarrass-ment. Everything I thought I knew about being a priest paled in comparison with what this one Latina woman had now taught me. Unassuming and unpretentious, she had just shattered my theological and presbyteral pre-sumptions, employing the very method that made them so convincing and dominant in the first place. With one sentence she had sent me to figure out what this barrio congregation wanted and expected from their priest--and could teach me. And there was little time to do this before I had to leave for my next assignment. From the numerous experiences and conversations I had with the parishioners, six axioms arose on how to be an effective Catholic priest to them. I think many Latino populations would agree with them, whether parishes or schools. I offer them, not as theologies or spiritualities, but as practical helps toward seeing and appreciating the Catholic priesthood from a Latino point of view. 1. Eres un sacerdote, dirige tu pueblo. / Maintain the distinction between the ministerial priesthood and the priest-hood of the people. Many Latinos draw a clear distinction between the priesthood of the people and their priest. While there exists a connection, the "special character" about which the ordination rite speaks in its introduction not only results from centuries of theological exploration, but more immediately is sensed in the faith of the people I was sent to serve. The ministerial priesthood, through the bestowal of sacred orders in a line from the first apostles, Review for Religious puts the ordained man in a position of special responsibil-ity, with the expectation that he fulfill the important task of following in the image of Christ by liturgically gath-ering, proclaiming, and consecrating. Latino Catholics continue to insist that this belongs to the ordained priest-hood, for in their spirituality they understand that there is a sacred distance between God and his people that is mediated by the sacred functions of a priest. This distance gives meaning to their worship and praise of God, who is among them yet distinct from them. And, while the parishioners with whom I spoke note that this does not make the ministerial priesthood better than the priest-hood of the people, it does maintain a difference, both in character and in function, which positively and directly affects their relationship with God. 2. Dales tu bendicidn. / A blessing from a priest means something. While canon law clearly outlines the importance of a blessing from a priest, it is the parishioners at Sagrado Corazdn who have emphasized this fact. Before and after every Sunday Mass, I was approached by large numbers of Latino Catholics, young and old, asking for blessings over themselves, their families, and their various religious items and' sacramentals. For them, the priest speaks not only on behalf of the people, but, with great humility and unworthiness, also speaks on behalf of Christ and his church. In so doing, priests function in persona Christi when they give a blessing, making Christ a more immedi-ate reality wherein they, their children, and all the things blessed represent both an offering up to God and God's return of that offering to them in their lives. Ritualized gestures in accordance with the church's instructions only accentuate this reality for a culture where actions speak louder than words. 3. Saluda al pueblo. / Kiss their babies, hug their grand-mothers, and shake everyonek hands. At some parishes, on 66.4 2007 Martinez * Priesthood I O1: Lessons from a Barrio a few occasions (both weekdays and Sundays), I have noticed priests entering and leaving the sacristy or church without saying hello to people nearby. The laypersons gathered for Mass have, of course, enough to do greeting one another, and I do not wish to focus overly on the pre-sider. But I have found that, for Latino congregants, the absence of greeting from their priests strikes them as not only odd but rude. They come to church to praise God, be with each other, and be with their priest. Far from giv-ing the priest a measure of prestige, his failure to interact with his parishioners at the end of Mass alienates them from himself and the church. The congregants from this culture feel most included when they get some "face time" with Father, which in turn reminds them of their impor-tance as the Body of Christ. Moreover, in an age where any "touch" from a priest raises suspicion in some people, Latino Catholics, at least in this barrio, expect and appre-ciate a warm, tangible greeting from their priest, whether it is a kind embrace, a firm handshake, or a kiss on their baby's forehead (this last one especially, according to a Jesuit priest serving in another barrio). 4. Presentate como un padre. / Wear your clerics. Clerical clothing has sometimes raised problems, espe-cially during and shortly after the height of the horrific sexual-abuse scandal in the church. Latino Catholics in the barrios, however, want their priests to look like priests when working as priests. Our parish sits along the Mexican border, and the sight of our church and of priests in clerics gives people hope and a sense of home after a long, dangerous, and even abusive journey. Furthermore, far from looking for their priests to blend in and be their buddies .and far from looking down on clerical garb as old-fashioned, the Latino culture likes clothing to reflect well-defined roles, for it helps people avoid any ambigu-ous conduct in their relationship with priests. Then, too, Review for Religious clerical garb, when not abused, stands as a symbol of ser-vice and of respect for God, the church, and the congre-gation; it is a witness to the Catholic faith they are proud of. This symbol of their faith is something Latinos cling to most especially as they migrate to foreign places and cultures where they may suffer abuse simply because of who they are. 5. Portate como un angel /ddbere to and model a higher standard of behavior. Latino Catholics have always looked for a higher standard of behavior in their priests, even if they have not always found it. For them, once you stand as an official of the church, the sacred oils and your public vows remind every-one of their quest as God's people not only to be good but to become holy. How priests act, then, either fosters the destiny of every human being to be with God, or under-mines it. Not only should a priest behave well, but he should avoid even the appearance of impropriety. He should not only practice the evangelical counsels of pov-erty, chastity, and obedience, but also be careful to witness to them. The Latino culture in the barrio, as a culture that invests greatly in role models, looks to its priests as models of a higher standard of ethical action, noble aspi-ration, and devotion to God, giving themselves and others the hope that their quest for holiness is not illusory. 6. Respeta al papa. / Speak respecqCully of your brother priests and the magisterial church. The high value the Latino culture puts on family life spills over into the way they see the church, their "other family"--many barrio parishio- Latino Catholics have always looked for a higher standard of behavior in their priests, even if they have not always found it. 66.4 2007 Martinez * Priesthood 101: Lessons from a Barrio ners attest to this and live it every day. And, just as with family loyalties, priests owe. fidelity to their brother priests and to the authority of the episcopacy, especially the Holy Father. Personally and socially identifying with the struc-tures of the church, they expect their priests to uphold those structures in a world where their other cultural structures are confusing, embattled, problematic, mocked, absent, or in disarray. While certainly open to dialogue, the Latino people are never open to disrespect. These axioms may need to be further nuanced, and others may be desirable. But, from my experiences and conversations with the people I served in a barrio, these are the lessons I have learned so far. My experience in other parishes across the United States has shown that these expectations are not limited to barrio Latinos or even Latinos in general. They cross cultural and genera-tional lines. I have read that Latino immigrant experience seems quite similar to that of Irish immigrants in earlier years. If Latin Americans will make up the majority of the Catholic Church in the United States by 2020, then I, for one, had better pay more attention to what they expect of their priests. I should pay more attention to.just what these "practical theologians from below" really are saying, so as to serve them and the church more faithfully. On a certain Sunday a while ago, I invited all those who had unbaptized newborns up to the altar for a special blessing. I would offer.the babies up to God by holding them over the altar. The first one was the child of the mother who had approached me and given me my first lesson in Priesthood 101, a course many other teachers added to later. As I held the baby up, the congregation erupted in a thunderous applause. To my mind, they were recognizing that, while I was young and foolish, with their help I just might make a decent priest after all. Review for Religious Personal and Group Reflection Questions 1. What "axioms" might I list as helps that I have learned from the people to whom I minister? 2. What experience have I had in dealing with people from other ethnic or cultural traditions? 3. How do I choose to grow in my ability ~o minister in Christ's name? the muted trumpet these dead will not rise to life but to an eternal dying and though they hear the trumpet blow its promise, its ringing joy, its piercing clarity, all muted distant, distorted like words heard undemoater deafness, dullness from the grave stumbling, not leaping, not smiling, shining but bitter, weeping how far away it sounds the ~nuted trmnpet Sean Kinsella 66.4 2007 MARK F. PLAUSHIN Salesian Spirituality and Stemming Combat Anxiety Caatholic pastoral praxis during combat operations kes into account that soldiers confront situations that demand resourcefulness and optimum integration of their physical, emotional, intellectual, and spiritual selves. The soldiers' tour of duty ranges from boredom to adrenaline-pumping combat. The brutal geography saps energy and offers minimal aesthetic inspiration. In growing numbers Arabs regard Americans as occupiers, not liberators. Regardless of national goals or personal attitudes, occupiers bear the burden of proving that they are there "in the interests of the occupied. Amid all this, soldiers face the task of spiritually adapting to the experi-ence of war. Our soldiers are spiritual; many are Catholic; they will face a cycle of deployments in the years ahead. It is appropriate, then, that Catholic chaplains foster a spiri-tuality that mitigates the anxieties which stem from war Mark E Plaushin OSFS has served in the Army for twenty-two years as an infantry officer and a cultural affairs officer and as a chaplain with two tours in the Middle East. He is now Senior Catholic Chaplain at Walter Reed Army Medical Center in Washington. His address is 721 Lawrence Street, N.E.; Washington, D.C. 20017. Review for Religious so that an authentic and devout life can flourish. Salesian spirituality can help maintain and/or restore spiritual resilience, a sense of self that serves survival and can serve transitions out of combat situations. I am convinced that soldiers can put the experience of war into their own faith story without yielding to two dangerous extremes: despair as articulated in Anthony Swoford's Jarhead and hubris as trumpeted in Stephen Mansfield's The Faith of the American Soldier. Catholic praxis demands balance and perspective. War is evil and unequivocally antithetical to authentic living. On the other hand, despair is not a worthy response to it, for God's grace overcomes evil and restores human flourishing. Anthony Swoford paints a despairing picture of war's impact on the human person. A veteran of the First Gulf War, he grieves over his shared responsibility in the death of several Iraqi soldiers. The story of their anonymous deaths is told in the context of his dark experience as a Marine and is saturated with unrelenting cynicism and unyielding hopelessness. It is indicative of a malnour-ished spiritual life, but is nonetheless an important spiri-tual manifesto. He offers savvy warning about those who come home from war and tell "what they call good news, the good news about war and warriors." The truth is that war is not good news. Swoford writes: I am entitled to despair over the likelihood of further atrocities . In crowded rooms and walking the streets of our cities, I am alone and full of despair, and while sitting and writing, I am alone and full of despair--the same despair that impelled me to write this book, a quiet scream from a buried coffin. Dead, dead, my scream. What did I hope to gain? More bombs are coming. Dig your holes with the hands God gave you. (Anthony Swoford, Jarhead [New York: Scribner, 2003], p. 254) Inspired, Swoford's message is strapped for evidence of a God who loves and heals. Many have been exposed to 66.4 2007 Plausbin ¯ Salesian Spirituality and Stemming Combat Anxiety Many military Catholics, no different than their civilian friends, lack a substantive spirituality combat and have experienced spiritual restoration. They celebrate successfully God's love for them and put war in the larger and rich picture of how God is at work in the world even as we grieve over war's sorrows. Though I mourn Swoford's despair, Stephen Mansfield's thesis is more of a problem. Recounting an experience of young Marines praying before a mission in Iraq, he writes: "They know there is a spiritual-ity to war, that warriors should trust in something beyond themselves to be of any use. So in the bar-rens of Iraq they build an altar of faith and ask their God to make them the war-riors he has called them to be.''~ Mansfield argues for a "faith-based warrior code.''2 Warriors must trust in some-thing greater than themselves, but Mansfield claims that soldiers "have been given no code, no moral or spiritual framing for the profession they now find themselves in or the war they now face death to win.''3 It is unfortunate that many soldiers do not own their faith and make it their own, even though the "code" already exists in the gospel and its message is right there in our traditions. Many military Catholics, no different than their civilian friends, lack a substantive spirituality. Though Mansfield offers insight into the shortcomings of religious support on the battlefield, he seems to celebrate war as a spiritual act. While he captures the elegant dilemma of millen-nial Christians serving in the armed forces, he deifies the American Christian soldier as righteous by virtue of his or her identity as such. Like all gospels of prosperity, this theory suffers from Gnostic influence, Review for Religious Swoford experiencing spiritual anemia and Mansfield a spiritual hubris are inadequate responses to soldiers whose anxieties undermine their spiritual health. Warriors are spiritual, not because they embrace a cult, but when they focus on their essential vocation of self-gift. The Catholic chaplain can offer a spirituality that neither embraces despair nor trumpets war. We are authentic neither in despairing nor in dancing, but in an acceptance of God's love and in our sequent resolution to embrace him and those he sends into our lives. The Gospel amid War's Anxiety The tactical dynamic--compounded by numbing rep-etition, interaction with an ambivalent and unpredictable indigenous population, and an uncertain sense of contrib-uting to a limited national victory--tends toward exhaus-tion of soldier resilience. Numbers of troops leave the desert emotionally, physically, and/or spiritually depleted. Many pursue the task of recovery, conscious and appre-ciative of personal and professional resources available to them. Others struggle on their own to regain their poise or their passion for life, only to feel personal defeat and exhibit an unhealthy sense of self. Even those who recover often suffer personal and professional setbacks. Given these circumstances, those who command troops and those who give troops pastoral care face a multiform threat to their well-being. Military decision making is incomplete if it does not mitigate risk in its varied forms. Yet commanders and troops know that risk attends even routine operations. We also know that, when soldiers are led by capable and honest leaders, receive challenging and realistic training, and have strong morale in units with a tested esprit de corps, they will face any threat and level of risk. Further, these warriors are more likely to survive war and help 361 66.4 2007 Plausbin * Salesian Spirituality and Stemming Combat Anxiety 362] others do so. This includes setting positive conditions for recovery from the rigors of war after redeploying to the United States. All commanders want to bring their soldiers home alive and intact, and chaplains share responsibility for safe homecoming. Pastoral praxis, however, envisions more than biological survival and physical integrity. Pastoral care in the war zone, as in any apostolic setting, seeks to sustain and enhance the life of the soul. We refer to spiri-tual resilience when we reflect .on this sense of self that marks authentic lif~ in Christ. This resilience is essential to healthy personal relationships, whether one continues in a military career or returns to civilian life. Helping sol-diers keep or recover resilience means nothing less than helping them integrate their experience of war into their life's story so well that they can still or again celebrate God's love for them. This is the central task of the gospel in the war zone. The primary threat to a fighting man or woman's spiri-tual center of gravity is anxiety. Francis de Sales (1567- 1622) says, "With the single exception of sin, anxiety is the greatest evil that can happen to the soul.''4 Because anxiety saps people's strength, they have a diminished capacity for resisting temptation arid practicing acquired virtues.5 The practice of virtue is the life of charity, the organization of people's lives toward God. Devotion is superabundant charity. Charity is the archetype virtue and accommodates all other virtues to a person's state in life.6 Francis cor-relates the disabling of virtue with greater susceptibility to temptation. This "disabling" is the organization of self toward someone or something other than God. This has an effect on .the soldier, his unit, and military operations. Contrasting abuse of prisoners with a pro-fessional way of handling them can demonstrate this. A sergeant who captured a few insurgents after they had Review for Religious ambushed and killed three of his fellow soldiers told me, "Sir, I just wanted to kill them all, but I knew it was the w.rong thing to do." Such conduct is an example of the resilience soldiers need to navigate difficult moral deci-sion points correctly, with integrity. Each armed service promotes virtue through core values.7 The cultivation of these values, from basic entry training through retirement, is essential to the spiritual fitness that characterizes - good soldiering and a ful-filling career. The battle-field minister, proffering Salesian spirituality as a practical illumination of the gospel, understands that the life of charity demanded by the gospel is prerequisite to, and fruit of, a healthy spiritual life. Anxiety, on - the other hand, is a spiritual pathology: it degrades spiri-tual health. It is a disordered desire to be free of an evil or to acquire some good.8 This contributes to disorgani-zation of the individual's personal resources--not least of which is a positive sense of self. Let us see how anxiety enters the soul. When .our soul perceives it has suffered an evil, it is dislSleased. This displeasure, which we call sadness, is naturally something we want to be relieved of as soon as possible. But why do we seek relief?. De Sales suggests two answers that determine our spiritual deportment. One, the soul seeks relief out of love for God and for a better .relationship with God. Remembering all the good things God has given, the soul is patient if relief from sadness does not ,come quicldy.9 It depends on God's providence rather than its own effort,l° The primary threat to a fighting man or woman's spiritual center of gravity is anxiety. 66.4 2007 Plausbin ¯ Salesian Spirituality and Stemming Combat Anxiety Alternatively, the soul seeks relief out of self-love.~t In this spiritual estrangement, the soul relies on its own effort. It has an inadequate awareness or no awareness of God seeking a loving relationship. In this case, all other goods, whether people or things, are either grasped or discarded without reference to God or his purpose. This is a poor use of personal freedom. It is not uncommon for such a distressed person to make inappropriate choices regarding sexual behavior, substance abuse, and even vio-lence. The soul feels overwhelmed, inadequate, or inau-thentic, and a God who has a personal interest in them seems unimaginable. 36-4 Spiritual Resilience Spiritual resilience is diminished when there is no sense of God's providence--ttiat is, how God is "orga-nized" toward our completion.12 De Sales notes that anxi-ety breeds impatience and agitation. The soul "will excite and wear itself out in a search for escape," producing a cycle of sadness--anxiety--sadness--anxiety, which is "extremely dangerous.".~3 The soul's desire to be free of evil or to acquire some good is not misplaced. God is good and has imbued in us the instinct for good. But anxiety dis--orders our rela-tionship with God and others. It distorts the individual's understanding of the good and the way to achieve it. An anxious soldier may stop eating, become sleepless, and act angrily. Although none of these behaviors are good, the soldier adopts them as if they are good. His disordered view of the good leads to harmful action or neglect. A soldier thus weakened may fail when lives are at risk. If injury or death results, this leads to a crash of self-esteem, a spiritual and emotional crisis. Every mission in the combat zone, without excep-tion, calls for a wearying intensity that creates a taut- Rev&w for Religious bow effect. Archers with arrows always notched hold their bow under constant tension. Such tension is not eased until one is within the perimeter of a friendly camp. Even then mortar and rocket attacks, or bombs borne by per-sons or vehicles, may cause a constant wariness.14 Keep a bow too taut for too long and you may be too numb to act quickly; not keep it taut and you may be too late. The tension is compounded by months in hostile terri-tory where attacks are inevitable somewhere. The soldier's risk of casualty is an anxiety that is not shared in our civilian community. Let me suggest four themes based on my experience. Interestingly, it is not death that soldiers always fear most. (1) When we left an operati[ag base to make sense of the stirred-up population, superheated weather, and the mystery that is Iraq, I made an act of contrition. Because I do nbt carry a weapon and my bodyguard and teammates did, I often did the driving so their hands were free to fire their weapons. I prayed that if attacked I would react as rehearsed--facilitating our escape or the enemy's destruc-tion. I reviewed our plan, our first-aid procedures, and the radio procedures for calling in a medical-evacuation heli-copter (MEDEVAC). I thought through situations that might require these skills while simultaneously comforting the dying, administering the sacrament of the sick, or honoring the dead. In short, I asked God to strengthen me so that I would not let my buddies down. This concern motivated us to know our jobs, rehearse our mission, and stay in shape. Despite the self-confidence that comes from good planning, tough training, and solid leadership, an error in judgment or even a brief moment of cowardice could jeopardize others. (2) My fear of letting others down was an anxiety miti-gated by experience, training, practiced communication, and common-sense leadership. On the other hand, the fear of being maimed offered few practical remedies. The 66.4 2007 Plaushin ¯ Salesian Spirituality and Stemming Combat Anxiety Another ground for anxiety is the fear leaders share in ordering others into combat. odd thought crossed my mind that losing one eye would not be too bad, but losing both would be worse than death. If it were a choice between losing an arm, a leg, my genitals, or some horrendous combination of these, I prayed for a quick death and one that would precede incineration in the burning fuel and exploding ordinance of my vehicle. Some risks seemed remote and conjured little anxiety. For instance, death itself or capture by a sword-wielding fanatic seemed unlikely to me; for others, such thoughts provoked concern. (3) Another ground for anxiety is the fear leaders share in ordering others into combat. Leaders up and down the chain of command balance concern for their troops with mission accomplishment. Senior officers must trust their juniors to lead, knowing mistakes and losses are inevitable; this is necessary to their maturing. (4) Anxiety also stems from separations within families. No matter how solid a relationship may be, it will be chal-lenged by fear of loss. Although digitalization has enhanced rapid and continuing communication, distance and absence increase fears by not enabling family members to embrace. Numerous counseling sessions confirm that e-mail and the telephone are two-edged swords. They allow an exchange, of information but do not permit the quality communication essential to intimacy. In fact, too much information can be transmitted, causing dis-traction and stirring up anxiety until reunion is achieved. But reunion itself also causes tension. Only by managing expectations and integrating the experience of the military deployment into the family's story will the family flourish. Review for Religious The issues above cause soldiers both appropriate concern and grist for anxiety. By "appropriate concern" I mean a savvy appreciation of the risks along with con-fidence in God's providence. Where concern has been displaced by anxiety, however, there is need for healing. A Salesian method can be summarized in three stages. (1) Challenge the soldiers to identify and describe the sorrow that burdens them. (2) Aid them in consciously turning their sorrow over to God's providential care. (3) Encourage them to experience the devout life as compat-ible with soldiering. War as the Source of Sorrow Recall that anxiety is a disordered attempt to free the soul of sorrow. Many soldiers identify the root sorrow in their soul incorrectly. They report as source what is actu-ally a presenting issue. The marriage may be in trouble, the children may be acting out, a friend may have been wounded, she may have been attacked, together they may have killed a combatant or noncombatant, or some other combination of things common to soldiering may have been experienced. Yet, as tragic as all of these may be, they veil the source. Our original misuse of free will has left us flawed and in search of authenticity. When we experience anxiety fed by fear of letting buddies down, physical trauma, leading others into harm's way, suffering a ruined relationship, or anything else, we experience sorrow that stems from our incompleteness. We grieve oversuffering a loss or anticipating one. War stirs up a profound awareness of this inadequacy--our inability to control the events, cir-cumstances, and conditions that can destroy us or those we love and the things we value. While war can be legiti-mized and even benefit the community, it is inherently destructive of the human person. Even winning does not 66.4 2007 Plaushin * Salesian Spirituality and Stemming Combat Anxiety make us more complete, more fulfilled, or more human since war's brutality exhausts our intellect, emotions, physical being, and spiritual life. God responds to this suffering by providing the grace which completes us. This redemptive work helps us weave the experience of war into the cloth of our personal story and celebrate God's reconciliation. The role of Salesian spirituality is to promote indefatigable optimism in this process and in the human person. Many soldiers who receive God's grace do respond to his presence. They are resilient, and they integrate their experience into their life's story. This being said, an authentic response to war begins with experiencing it as miserably depleting. This either turns us inward or toward God and those wonderful others he sends to us. This brings us back to De Sales's observation that sorrow arises from either a love of God or a disordered love of self. If we see only our own selves as necessary and sufficient to make us complete, we set the stage for anxiety and the consequent disordering of our lives. If, however, we acknowledge our incompleteness and see God as the one who can make us complete, we live well.~5 We cooperate with the Father who makes good our deficiencies through the grace of Jesus Christ. Yet all disciples stand in a gap between possessing Christ and possessing fullness in Christ. This is our root sorrow. Because we do not yet possess this fullness, we hold on to the good things God gives us: Though they cannot complete us, we understandably hold on to them as evidence of his love and we fear losing them. And our fear of losing them is aggravated in the brutality and uncertainty of the war zone. Diminishment of spiritual integrity and peace sterriS from this, from an event that is disordered, dehumanizing, and destructive in its nature. The resilience to address this lack of fullness is fos-tered by grace, which in turn is characterized by a life Review for R~eligious organized for union with God. It begins with encourage-ment to consciously recognize and describe the sorrow war places on the soldier's heart--this lack of fullness, adequacy, or completeness. This is validated in confession, counseling, and group process.16 Thus a person learns to engage the dilemma of discipleship in the "valley of the shadow of death.''17 Turning War's Sorrow Over to the Father's Care Once the soldier is conscious of the sorrow stemming from the experience of war, has enumerated her palpable concerns, and has been validated, it is appropriate to chal-lenge her to turn her sorrow over to God's providential care. If she is aware that only union with God brings com-pleteness, how will she organize her personal resources to turn toward God? Salesian spirituality, like all spiritualities, explicates the gospel so disciples can adapt it to their circumstances. It provides a way of responding in a particular way to the gift of Jesus' life for us. Let us highlight ways Salesian spirituality contributes to a healthy sense of self and a proper ordering of self toward God. In his Introduction Francis de Sales treats this search for authenticity, reflecting on the disciple's "devout life," defined as a careful, frequent, and prompt response to God's love.18 This love or grace is God's relentless pres-ence wherein he offers redemption in eucharistic life. Here Jesus feeds, teaches, heals, and forgives. Soldiers who receive this grace and explore the force of war on the soul are ready to turn their sorrow over to the Father at this time and place. De Sales's guidance helps here with humility and gen-tleness. His own humble and meek lifestyle resulted in these virtues becoming synonymous with his spiritual leg-acy. Optimism, too, is present in the "gentleman saint's" 66.4 2007 Plaushin ¯ Salesian Spirituality and Stemming Combat Anxiety spiritual patrimony. Under the master virtue of devotion, humility, gentleness, and optimism are the virtues essen-tial to a balanced, authentic response to war. The humble, gentle, and optimistic soldier is oriented toward the God who is ready to heal her in a life-sustaining embrace. This is God's gift of reconciliation, which is Jesus Christ. Jesus' continuous gift of self promotes spiritual resilience and our vocation of self-gift. Practicing these and other virtues is incarnafional and eucharistic. Jesus, real God and real man, who really died on the cross and really rose from the dead, really walks among his people now in our eucharistic life, evidenced in a consistent, evolving, sagacious communion with God in personal prayer. This communion is essential to our disposition because it is the place for turning the sor-rows of war over to the Father. The warrior is encouraged to pursue a way of discipleship that includes a lifetime encounter with word and sacrament in communion fel-lowship. Healing comes by placing oneself in the presence of God's grace in these ways. The devout life is a viable response to war and the means for placing its burden into God's providential care. The Soldier's Devout Life De Sales published the Introduction in 1609, in a Europe that was conflicted. The Protestant and Catholic Reformations spawned persecution, acrimony, and armed conflict. Intertwined with the evolving Reformation, competing visions for political, religious, and economic society contributed to wars between sovereignties then turning into modern nation-states. Interregional conflict shaped a complex and volatile international system, com-pounded by Islam's advance in the East through conquest, coercion, and cultural assimilation.~9 Francis was well respected, and many sought his coun- Review for Religious sel. Though not an army chaplain, he was known to polit-ical and military figures, and he faced rigorous service during the Catholic Reformation. During his 1594 mis-sion into Calvinist Chablais near Lake Geneva, he "lived in a fortress garrisoned by the Duke of Savoy's soldiers [and] worked to some extent under their protection in conditions of intolerable hardship and poverty, ridiculed, persecuted, attacked even physically, saying Mass day by day in icy, half-ruined churches, preaching to empty pews.''2° His pastoral paradigm serves us well. De Sales's approach was to consistendy and construc-tively engage those whose anxiety affected their self-worth or preempted their awareness of God. The Introduction guides readers from their initial desire to live the devout life through a full resolution to continue it no matter what. He offers insights into how this resolve is nour-ished by prayer and sacraments, by the practice of virtue, by turning from temptation, and by renewing their com-mitment. His concept of devotion is robust--even athletic. He uses phrases such as "spiritual agility and vivacity" and discusses devotion as a spiritual fire that "bursts into flames.''2~ Its appeal rests in the celebration of the voca-tion of charity which we all share, soldiers included. It is a vocation that places suffering in the context of our story. This is clear in his "purgative,' meditations. One that is meaningful to the soldier is "The Fifth Meditation--On Death." He writes: Consider the uncertainty of the day of your death. O my soul, thou must one day quit this body. When will it be? In a town or in the country? In the day or in the night? Will it be without warning or with warning? Will it be the result of disease or of some accident? Wilt thou have time to confess or not? Wilt thou be assisted by thy confessor and spiritual Father? Alas! We know nothing at all about these things. We only know 66.4 2007 Plausbin ¯ Salesian Spirituality and Stemming Combat Anxiety The soldier's vocation is one of preparation, readiness, and especially action, even in the midst of uncertainty. 372 that we shall die, and always sooner than we expect.22 The warrior is near death, and it is unrealistic to imagine the situation on the battlefield otherwise, but anxiety is displaced by reflection on our vulnerability in the context of final fulfillment in the Father. The soldier's vocation is one of preparation, readiness, and especially action, even in the midst of uncertainty. Action is emphasized because superabundant char-ity is the action of God's incarnate love. Thr.ough the Holy Spirit, in the Body of Christ, we are Jesus' heal-ing presence. The vocation of charity is our response to God's incarnate gift of reconciliation and encompasses our state in life. It is a way of being in the world modeling Jesus' own vocation of self-gift. This pro-vides a healthy con-text for suffering. For the soldier, suffering while courageously doing one's duty is an indicator of spiritual resilience. Francis writes: "Among these devout people those who suffer afflictions are not overconcerned about their sufferings and never lose courage. To con-clude, look upon the eyes of the Savior who comforts them, and see how all of them together aspire to him.''2~ De Sales sees prayer and sacramental encounter as the center of the devout life. God pours upon us the grace to live the vocation of charity whereby we order ourselves toward him and others. This ordering occurs in prayer and sacrament, which are places for our spiritual transi-tion. In these places we move from our incompleteness to being filled by God's goodness. Francis emphasizes this Review for Religious when he writes, "We must pause here, Philothea [which means "soul that loves God], and I assure you that we can-not go to God the Father except through this gate.''24 When using phrases like God's grace, I mean God's presence. He is the gift that "orders" us through his teach-ing, feeding, forgiving, and healing. Thus De Sales intro-duces one of the most powerful exercises in the Salesian repertoire--calling to mind God's presence. While we may intellectually acknowledge that presence, we may not take it to heart and thus be more anxious than attentive to what is required of us in any particular time or place.2s The importance of this is found in a special vision soldiers cultivate and which we call "situational aware-ness." It signifies contextual vision because fear narrows vision and we lose our sense of the peripheral. Salesian disciples seek God as manifest in the world--even on the battlefield. Soldiers recount how, despite loss and suffer-ing, "some little thing" restored their vision of God as present and rekindled their efforts to feed, teach, heal, and forgive. This grace does not originate in a God who sits outside of our reality and to whom we nod in defer-ence from afar, but a real someone who chooses to walk with us in the dust and blast, and to break the bread with us. The devout life improves this eucharistic vision. Our response to this presence is a virtuous life, and De Sales teaches: "All men should possess all the virtues, yet all are not bound to exercise them in equal measure. Each person must practice in a special manner the virtues needed by the kind of life he is called to.''26 For example, patience and chastity are virtues pertinent to a warrior. This promotes union with God and turning away from things that distract us from him. One of the most practical sections of the Introduction is Francis's treatment of temptation. In a world where risk and consequence attend choice, the optimum opera- 66.4 2007 Plausbin * Salesian Spirituality and Stemming Combat Anxiety tion of free will is anxiety free. Our choices are grounded in a self-concept that models Jesus' own integration of his physical, emotional, intellectual, and spiritual compo-nents. This appeals to soldiers because Francis's anthro-pology respects our potential for giving God glory in the day-to-day effort to "be all that we can be." The devout life is appropriate for the soldier and sets conditions for lessening or getting rid of anxieties that may afflict those who serve in combat. In this freedom, soldiers can recover spiritual resilience and refresh the imprint of the gospel in their hearts. Humility, Hope, and Providence Stephen Mansfield and Anthony Swoford's books are deficient in humility and hope, respectively. Catholic war-riors need a spirituality which helps them adapt the gospel to their lives' circumstances, not a Christocentric warrior's code. More, they must become free of anxiety, which is spiritually toxic and replaces eucharistic relationships with narcissism. If unchecked, it diminishes the capacity to deal in a healthy way with war and postconflict transitions, because these events are not put in the context of one's faith journey. The ability to celebrate Godat work in the world is disabled, as evident in Swoford's biography. Salesian spirituality builds and sustains a spiritual resilience which mitigates anxiety. It supports conscious articulation of the sorrow that war imposes on the heart and consistent turning of this sorrow over to God's providence. It reinforces commitment to the vocation of devotion that is practical and useful for Catholics on the battlefield and throughout the war zone. This spirituality celebrates the optimism, humility, gentleness, and super-abundant charity that characterize God's incarnate healing presence--Jesus Christ, Prince of Peace. Review for Religious Notes * Stephen Mansfield, The Faith of the American Solider (London: Penguin Books), p. 175. 2 Mansfield, The Faith, p. 157. 3 Mansfield, The Faith, p. 142. 4 De Sales, Introduction to the Devout Life, trans, and ed. John K. Ryan (New York: Image Books, 1972), p. 251. See Col 3:14, wherein love's relationship to other virtues is stressed. 5 De Sales, Introduction, pp. 251-252. 6 De Sales, Introduction, pp. 121-122. 7 The Catechism of the Catholic Church defines virtue as the "habitual and firm disposition to do good" (§1803). The use of the word "value" in the armed services corresponds to this--Army: loy-alty, duty, respect, selfless service, honor, integrity, and personal cour-age; Navy and Marine Corps: honor, courage, and commitment; Coast Guard: honor, respect, and devotion to duty; Air Force: integrity first, service before self, and excellence in all we do. 8 De Sales, Introduction, p. 252. 9 De Sales, Introduction, p. 251. ,0 De Sales, Introduction, p. 251. ~* De Sales, Introduction, p. 251. ,2 1 have in mind the "the economy of salvation." Providence is this effort on our behalf culminating in the incarnation. "The promise made to Abraham inaugurates the economy of salvation, at the culmination of which the Son himself will assume that 'image' and restore it in the Father's 'likeness' by giving it again its Glory, the Spirit who is 'the giver of life.'" Catechism of the Catholic Church, §705. ,3 De Sales, Introduction, p. 251. '4 Insurgents fired rocket-propelled grenades (RPGs), albeit poorly aimed, into an area of our forward-operating base (FOB) through which we had mapped a favorite running route. Our intelligence officer rec-ommended we increase our pace in that sector. Everyone chuckled-- "sort off" ~s A theme in Augustine's Confessions: "You stir man to take pleasure in praising you, because you have made us for yourself, and our heart is restless until it rests in you." Confessions, trans. Henry Chadwick (New York: Oxford University Press, 1991), p. 3. See also Psalm 62:2. 16 After Iraq's "capitulation" in 2003, I heard confessions of troops transitioning home. Penitents and I were in tears, moved by the events these good men endured. 375 66.4 2007 Plaushin * Salesian Spirituality and Stemming Combat Anxiety 17 Psalm 23:4 (King James Bible). ,8 De Sales, Introduction, p. 40. ,9 The Battle of Lepanto stemmed the Ottoman advance in 1571. Francis was four. ~0 Elisabeth Stopp, A Man to Heal Differences: Essays and Talks on St. Francis de Sales (Philadelphia: St. Joseph's University Press, 1998), p. 4. This is similar to the experience of Catholic chaplains operating today out of FOBs. 2'De Sales, Introduction, pp. 40-41. 22 De Sales, Introduction, p. 60. 23 De Sales, Introduction, p. 70. 24 De Sales, Introduction, p. 81. 2s De Sales, Introduction, p. 84. 26 De Sales, Introduction, p. 122. Reflective Questions for Personal and Group Use How would I share my spirituality as a help to someone in military service? Does my lived spirituality have an effect on how I deal with anxiety? How would I see Plaushin's approach to a spirituality responding to military combat affec~:ing the way I live my spiritual life in my given circumstances? 376 Review for Religious CAROLYN HUMPHREYS Contemplative Gifts We need not live in the desert or dwell in a monastery in order to live contemplatively. Not so surprisingly, there are people in deserts and in monasteries who are not contemplatives, and people in the inner city and in prisons who are very contemplative. Living contemplatively is a way of being alive that resembles a continuous quiet flame in a world darkened by sin. The light does not shine by our doing something or making something happen. We cannot do contemplation or make it happen. Rather, we let it happen in us by graces from God. A contemplative orientation to life is an exquisite gift to us from God. This gift comes in many forms and ways. We guard and nour-ish what we receive by a manner of living that is rooted in humility. When we open contem-plative gifts with care and treasure their con- Carolyn Humphreys OCDS, a registered occupational therapist, last wrote for us in early 2004. She produces a four-page quarterly, Mary's Garden, from 7101 E. Rosecrans Avenue, #159; Paramount, California 90723; U.S.A. prayer in our life 1377 66.4 2007 Humpbreys ¯ Contemplative Gifts 378 tents, we find we are no better or holier than anyone else. Rather, we are one with all wounded and sinful humanity. When we perceive all humanity as equal, there is no incli-nation to feel greater or lesser than those of another race, nationality, religion, or ability. This manner of living is a great gift indeed. This self-knowledge is a dear teacher. It is present in all contemplative awareness. This inner knowledge tells us that we are the ones responsible for our feelings, behavior, and actions. To avoid blaming or projecting our negativity on others is a sound step forward on the contemplative path. Cooperation with .God's still small voice within gives us wisdom greater than our own, and thereby keeps inap-propriate comments about others in check. Self-knowl-edge does not occur without common sense. Common sense tells us many things. People who are levelheaded are more apt to keep confidences than those who engage in frivolous or malicious gossip. Individuals who know their true selves are humble and are serious about stay-ing away from negative influences. We ask God that we may be receptive when he reveals us to ourselves. This is a courageous prayer, because such self-knowledge is hard to take. We grow spiritually, however, by learning more about ourselves through being receptive to grace in whatever form it takes. When self-knowledge increases, we are able to live in God's presence more fully. We live in the presence of God when we have the ability to discern his presence within us and around us. Our lives are quite ordinary, but we notice the extraordi-nary in our days. God is at the kitchen stove, office desk, and bathroom sink. We recognize his presence, and so we are fully attentive to What is in the present moment. We recognize the level of our ability to love when we seem empty of love, when we seem full of love, and at all levels in between. ,Together with our level of ability to love, we Reviezv for Religious acknowledge our ever present need for God's grace, and acknowledge that our thirst for God is never quenched. Living in God's presence helps us let go of concerns during our daily prayer so we can simply be present to his life and love. No matter how much we have to do, it is not what we do, - but who we are, that defines us as unique persons. If all we do is "do," we can eas-ily destroy the reality of who we are in the sight of God. Doing things well is not a substitute for well --- being. Finding our identity in the many things we do can detract from who we really are as humble persons in the light of God's love. If we keep our eyes open and focus on gospel teach-ing when we pray, we gradually learn to see the world with the eyes of Christ. No longer do we walk around in a befuddled state, or tend to our duties in a preoccupied way. Our heads are neither in the clouds nor in the sand. We concentrate on, and respond to, that which goes on within and around us at the moment, in the light of God's love. This orientatioh enables us to go beyond the obvi-ous and look for what cannot be seen, such as inner hurts, hopes, unspoken needs and dreams. A contemplative way of being is evident in an out-look on life that influences our behavior with the positive, affirming, loving transcendence of God. This transcen-dence bonds the infinite goodness of God with the finite people and things of earth. In our day it is a continual challenge to maintain such an outlook. We are limited beings, and the temptation to deny, regress, or avoid con- If alt we do :is "do," we can easily destroy the reality of who we are in the sight of God. 379 66.4 2007 Humphreys ¯ Contemplative Gifts 380 flictive or derogatory thoughts always seems to be with us. In a contemplative way of being, however, we face the reality of these thoughts with honesty and courage. This helps us become more loving. It takes work, though, and a resistance to self-indulgence. If we look as objectively as we can at the opposing aspects of our daily choices, we step away from whatever causes negativism or self-absorp-tion. We move forward to what gives us a clearer perspec-tive on the possible results of our choices. To find beauty in the broken places and troubled areas of our lives is a constant component of our contemplative gifts. In doing this, we look at what is in our hands and hearts and find peace instead of turbulence. The more we are sustained by our trust in God, the easier we find him in all that passes in and out of our hands and our lives. We see Jesus more clearly as our minds become free of rejections and afflictions. We sit down, sit still, and really listen to the still small voice of God. Only with the passing of time, and the help from grace, do we become more alert to the world within us. We must be watchful because this world is easily obscured by the world outside us. Through the energy of grace, the effects of contem-plative gifts flow from the inside out. The degree of our awareness of these gifts develops in concurrence with many factors. We are fascinated by how God works in ourselves and in others. Seeing God thusly liberates us from interrupting people with trivial incidents concern-ing ourselves. We listen to others with an open heart and mind by focusing on them. We are aware of what they are saying, how they are saying it, and what their behav-ior reveals. Learning when to talk and when to be quiet refines our humility. The more we seek God, the more our self-absorption diminishes. A marker of our seeking is the sparing use of sentences containing the words 1, me, or my. There is no burning need to prove our point, Review for Religious manifest our intelligence, proclaim our opinion, or prate about our experiences. When we are seeking God, we respectfully listen to what people tell us and refrain from forming our responses or nourishing our prejudices while they are talking. We listen as a friend or confidant rather than as an adversary or advisor. Silence Is Golden Love for silence is a contemplative gift. Silence becomes a gem that is sought, treasured, and reverenced. To be comfortable with the silence of God, of others, and of ourselves is rare and beautiful. Silence nurtures us far more than we will ever understand. It becomes the primary way in which we grow in love. In the early stages we discover the many ways in which love can be posses-sive or self-centered. When we observe quietly, we may see people using others as objects of pleasure or using them to complete their character by filling their needs and inadequacies. We realize that no one should be used as an object or extension of someone else. Our silence enables us to be signs for others of God's presence and peace, even when life's storms come our way. During disturbing times we use silence to think things through before taking action. We are not overwhelmed by all that we have to do. We break down large, intimidating, time-consuming tasks into manageable segments. We han-dle them one hour at a time. These periods then resemble stepping stones across a river. We give our attention to one stone at a time. In doing so, we are on the other side of the river before we know it. If we do not keep our con-centration on the stone at hand, we may slip and fall in. Or, if we do not even attempt the first stone, we will end up finding a longer, harder way to get across. Taking life one step at a time gives us time to visit our inner sanctuary, our place of. rest. After we finish 381 66.4 2007 Humpbreys ¯ Contemplative Gifts Taking life one step at a time gives us time to visit our inner sanctuary, our place of rest. 382 one thing and before we start another, we can rest in our sanctuary and think deep, serious, playful, or lightsome thoughts. A better option is just to gaze quietly upon the heart of Christ. Like crossing the river, we move toward God small step by small step. We move onward inch by inch rather than waste time on hurry, or worry about the pile of work ahead of us. When God becomes our primary reality, many positive things happen to us. All that seemed important before God entered our lives takes on an insig-nificance that truly surprises us. To be faithful to the contemplative way when the going gets rough takes patience and fortitude. The con-templative way is manifest in the tranquillity of order. The more our lives are centered on Jesus, the more these traits will develop: we pray consistently, eat moderately, dress modestly, exercise appropriately, use money wisely, speak quietly, and treat others with dignity. We spend our leisure time in carefree activities, and read and use the media in ways that instruct or uplift. Our homes are simple and cozy. We conduct ourselves well and deal with our family and others with respect and grace. Rather than grumble, we do something about what causes a com-plaint. We work with concentration and good humor. Our motives are clear and direct. The quality of each day is more important than the quantity of things we do or the places we go. In dark times we may not understand what is happening, but somehow we know God is there. We trust in God and hope for the best. Indeed, there are Review for Religious many times when we lose a treasure only to find a greater treasure or lose our way only to find God's way. The contemplative way is mostly a way of silence and darkness. We want to speak about God, but we realize that images,' analogies, and words fall short. Nothing we can say seems adequate. Words are a hindrance because, although we ardently seek God, we can never really find him. If we think we have found God in our words and definitions, it is not really God, but only our own fal-tering concept about God, who is all mystery. We never fully grasp who God is. We move toward God with open hearts in the silent night. We move ahead wordless in the unknown but holy darkness. Even though God is beyond all mere human thoughts or definitions, we persevere in communing with him through prayer. It is our lifeline. To a contemplative, prayer is as important and as natural as a heart beating. Prayer is the energy that makes our spiritual lives go, and the rock that never lets us give up hope. In the inner atmosphere of prayer, we are one with God and all cre-ation. Awareness of this unity with all is at a deeper level of consciousness than that of normal life. A contempla-tive outlook is one of continual spiritual wonder. There is an awe at the sacredness of all life, which reflects the love that flows from the S6urce of life. A contemplative outlook sees without seeing, in a profound depth of faith, and knows without knowing, in knowledge too deep to understand. We know God to the extent that we are invis-ibly touched by him who has no hands. To know this is to awaken to him who is the most real. We realize God's tre-mendous love and respond to it from our deepest depths. To become all that God meant us to be is to find our true selves in Christ. To be so in touch with what is truly real lets the authenticity of our lives reach out and touch that which is most authentic in others. 66.4 2007 Humpbreys ¯ Contemplative Gifts Contemplation is a journey of love through realistic care for others. We, who are connected with all people by the strong bonds of prayer, give to them by prayer, and through the appropriate use of our talents. Yes, a con-templative way of life grows from roots in quiet prayer. Quiet prayer results in quiet listening, fine-tuned obser-vation, a giving of ourselves and a daily openness to God's mysteries and wonder. Seasoned contemplatives are well mellowed by years of quiet prayer content with mystery and wonder. They use their talents well, and are at home with themselves. The self is forgotten. Their focus on others makes their presence a transparent gift: there are no strings. The gift shows itself in people's ability to see that the givers discover, appreciate, and make wise use of the treasures hidden in everyone and everything that comes along. Being a contemplative is a never-ending liberation. We are alone but not lonely, because we are in communion with Jesus, who resides in our hearts. He is our anchor and our compass. We are one with others because we wrap them with our prayer. Other people rarely intimi-date us, because we forgive them easily and know our own unique gifts. We become more receptive, more grateful, more filled with grace. Faith is far from abstract theory; rather, it is an everyday reality sometimes shrouded in mystery. Wonder is always with us, for we look beyond appearances, set aside prejudices, and change what keeps us closed in on ourselves. As long as we move ahead, we see God in everything and thereby sense a greater unity with God who is all. As we travel on the path of love, we give away the fruits of our contemplative gifts. We also sing songs of God's love and praise, which, as Newman suggests, seem to always echo in our hearts: Review for Religious Praise to the Holiest in the height And in the depth be praise; In all his words most wonderful, Most sure in all his ways! Some Contemplative Scripture Points 1. "If you, with all your sins, know how to give your children good things, how much more will the heavenly Father give the Holy Spirit to those who ask him." Luke 11:13 2. "No one knows the Son except the Father and no one knows the Father except the Son -- and anyone to whom the Son wishes to reveal him." Luke 10:22 3. "There are different gifts but the same Spirit; there are different ministries but the same Lord; there are different works but the same God who accomplishes all of them in everyone. To each person the manifestation of the Spirit is given for the common good." 1 Co 12:4-7 66.4 2007 ELISSA RINERE Eucharist Mirrored in Religious Life T time spent in preparing this article was, quite nesdy, a personal spiritual journey. One difficulty has been that every aspect of Christian life is a reflection of the Eucharist. The Eucharist "speaks" everything. It is all-encompassing. A dilemma arises, whether to begin with some reflections on the Eucharist and then find reli-gious life within them, or begin with some reflections on religious life and then come to a focus on the Eucharist. One author I read stated the situation very well. Eucharist implies coherence: it brings all the disparate elements of the church into unity, tending to one end, one goal, one truth.~ Religious life finds its coherence here. In canon law the Eucharist has different aspects: the celebration of the Mass, the sacrament to be received, and the sacrament reserved in a tabernacle for adoration. We can consider what these three aspects might mean in relation to our way of life in the church. Elissa Rinere CP, a canon lawyer, is Coordinator of Pastoral Planning and Director of the Office of Worship of the diocese of Norwich, Connecticut. Her address is 7E Westchester Hills; Colchester, Connecticut 06415. Review for Religious We begin by making two observations. First, the Eucharist is larger than religious life. The goal of being a eucharistic community is the goal of everyone who shares in the sacrament-of baptism. It is the mandate given to us in the Gospels. Second, the vision of what would be if we could give a pure response to this awesome mystery is different from the practice that we human beings come up with at various times in history. The vision is celestial and the practice is terrestrial. Our challenge is to bring these two things into harmony. The Eucharist as Celebration Yesterday. When I was in grade school (a public school), my friends and I went to Sunday Mass "religiously." We would, however, sit behind the stairs in the back of the church and have contests about who could find the old-est saint in the pages of our St. Andrew's Missals. We paid attention to Mass only at the consecration, when the bell rang. From behind the stairs we could not see the altar, but we did stop talking. No matter how poor our behavior, we were sure that we were fulfilling our Sunday obligation just by being there. The prayer belonged to the priest, and the people watched. Today. We say today that theology emphasized the "confection" of the Eucharist and now emphasizes "cel-ebration.'' 2 The most august sacrament is the Most Holy Eucharist in which Christ the Lord himself is contained, off-ered, and received and by which the church continu-ally lives and grows. The eucharistic sacrifice . . . is the summit and source of all worship; it signifies and effects the unity of the people of God and brings about the building up of the body of Christ. Indeed, the other sacraments and all the ecclesiastical works of the apostolate are closely connected with the Most Holy Eucharist and ordered to it. (Canon 897)3 66.4 2007 Rinere ¯ Eucharist Mirrored in Religious Life 388 In speaking of the Eucharist today, we would probably use the terminology of this canon, since it comes directly from the documents of Vatican Council II. The Eucharist is Christ himself. In the celebration we have the source and summit of all the church's life. That is, everything we do comes from and is brought back to the Eucharist. Every celebration is an action of the whole church. Every celebration is a sign of, and brings about, the unity of the people of God. The liturgy is the exercise, not only of the ordained priesthood, but also of the baptismal priest-hood. There was quite a journey from the focus on the confection of the Eucharist to the current focus on cel-ebration. Journey. Celebration of the Eucharist was, according to reputable authors, one of the most hotly debated top-ics of Vatican II. The manner of celebrating Eucharist is important in itself, but also because it brings a specific image of the church into existence. That is, the Eucharist is not merely a ritual; it is a creative force within the community. It is the way we express and create what we believe to be the true nature of the church. Singing our hearts out and saying the rosary fervently give different images of the church. The work of the Vatican Council to revise the cel-ebration of the Eucharist Was looked on by many as the work of the devil, an error bordering on heresy, which would destroy the church and turn us all into heretics. When the new rite of the Mass was implemented on 30 November 1969, some protesters poured red dye into fountains around Rome as a sign of mourning. "The waters of Rome run red, just as the waters of Egypt were transformed into blood" at the death of the firstborn.4 The celebration of the Eucharist became a rallying point for those opposed to the reform of the church because liturgical changes were the most obvious evi- Review for Religious dence of the reform. The council's Constitution on the Sacred Liturgy (Sacrosanctum concilium, SC) is a marvel of compromise, especially in the areas of language, music, and lay participation . Concerning language, the use of vernacular was encouraged, but Latin was to remain in use (SC §36). Forms of music other than Gregorian chant were encouraged, but Gregorian chant was to be retained (SC §116). Even the musical instruments native to a given country were to be employed, but the pipe organ was to retain "pride of place" among them (SC §120). Regarding lay participation, there was to be some dis-tribution of ministries within the liturgy. In the theology of confection, the priest functioned virtually alone. In the theology of celebration, there were to be authentic litur-gical ministries for the laity in virtue of their baptismal priesthood. This was objected to by those who feared an inappropriate equalizing of the two priesthoods, with lay ministries obscuring the "subordinate" nature of the bap-tismal priesthood. The revised liturgy was seen by many as an abuse of authority that removed from the church's faithful any obligation of obedience. The changes were described as "the tearing of the seamless robe of Christ, which is the church's unity.''s The best-known opponent of the liturgical renewal was Archbishop Marcel Lefebvre, who established the Society of St. Pius x in the 1970s. He wrote in 1974: "We close our ears to the destructive novelties now found in the church.''6 Through the pontificate of Paul VI, the liturgical renewal continued to move forward despite objections. The Eucharist is not merely a ritual; it is a creative force within the community. 66.4 2007 Rinere ¯ Eucharist Mirrored in Religious Life Later on, there were several instances of a slowing of the renewal. Some would say there has been a "pulling back" from some of the foundational principles of the reform movement. In early April 2007, an item on the Catholic News Service website announced that a policy was in the works to restore some use of the Tridentine Mass in the whole church. (It was being used only by permission of diocesan bishops.) The article said that the restoration was aimed at "ending a liturgical dispute which has simmered in the church for more than twenty years" and thus bringing greater unity. [Benedict xvI issued the document on July 7, 2007. (ed.)] Why have I brought up all this history? I did it to point out that the celebration of Eucharist--the source and summit of the church's life--has been a hotbed of controversy, not just for decades but for centuries, and that we manage to go forward only through dialogue, discus-sion, and compromise. Little by little, despite difficulties, the celebration is becoming more diverse, more incultur-ated, allowing for more and more differences of opinion. From all reports, liturgical changes will continue to be announced. Pope Benedict, in the apostolic exhortation recently published, mentions the possibility of the Sign of Peace being moved to some other spot. And, of course, there remain difficulties concerning the new translation of the Roman Missal, which is a topic for another day. Connection to Religious Life The theological vision of the Eucharist as celebration is the unity of the church. The church, of course, is all the people of God, all the baptized. For religious life, then, within this great vision is the goal of unity toward which we progress through our human practices. In contrast to the vision, ways of celebrating the Eucharist keep disturb-ing some. Forty years ago it was a tug-of-war between Review for Religious traditionals and progressives. Today a new element has been added: those who find the Eucharist unacceptably clerical, exclusionary, hierarchical, or rigid. For these peo-ple, Eucharist is often a painful experience of oppression rather than a time of prayer and unity. Hopefully they find better experiences elsewhere. All these points of view on the celebration of the Eucharist are found in some religious communities. Can Eucharist be a point of unity in them? It depends, I think, on whether people are willing to compromise for the sake of one another. This becomes, then, a question of ecclesiology. Religious life is called to be prophetic in the church. What visions of the church are present in our communi-ties? We constantly seek practices of celebration that will bring us closer to the theological vision of unity. °- Inasmuch as the practice of the Eucharist as cel-ebration has continually moved forward, has never stagnated, and has always sought better balance between conflicting prin-ciples by becoming appro-priately inclusive and diverse, it is, in my opinion, mirrored in religious life. We can see ourselves reflected in the evolu-tion, the tensions, the struggles to do the right thing. If the Eucharist is not at the heart of our unity, but rather a point of strife and division, we should discuss not the Eucharist, but rather what it means to be church, prophet, and peacemaker. Where we do not dialogue and do not discuss, compromise, forgive, and accept what we might not prefer for the sake of the common good, the Eucharist itself may not help much. Eucharist is often a painful experience of oppression :rather than a time of prayer and unity. ,391 66.4 2007 Rinere * Eucharist Mirrored in Religious Life Eucharist as Sacrament to Be Received Why discuss receiving the received Eucharist sepa-rately from celebration? Besides having some distinct characteristics, reception has undergone some signifi-cant developments. In today's theological vision, it can be described as multilevel communion: inner communion with Jesus and intercommunion with all others who share the Body and Blood of Christ. Yesterday. Those who recall the early years of the 20th century before Vatican II may have observed some people receiving Communion rather rarely. Only priests distributed Communion, and only the consecrated hosts were distributed, not the chalice with the precious Blood. Returning silently to their places in the pews, communi-cants knelt reverendy and, bowing their heads, communed adoringly with the Lord they had just received. Receiving Communion was an act of public and private devotion. Today the changes are clear. Receiving Communion is frequent. Few people stay in their places and refrain from receiving. "Extraordinary" Eucharistic ministers are com-mon. Communicants may receive in the hand or not, and Communion under both species is common. Receiving Communion is a natural consequence, of being present at the celebration. The 2002 General Instruction of the Roman Missal describes the distribution of the Eucharist as a procession in which part.icipants come forward as a community, sing, and receive Communion. Sharing in Communion is to actualize the Eucharistic community and also to foster a personal relationship with Christ. Not long afterwards the Eucharistic community is dismissed with the commission to be Eucharist to those they encoun-ter. St. Augustine is often quoted as writing "Receive who you are, and be the One you have received." The "energy" surrounding the reception of the Eucharist has changed from being personal and inward Review for Religious to being outward, communal, ministerial, and unifying. Receiving the Eucharist commissions us to inner prayer, but also to the service of others--to be bread broken. Our service of others comes from our unity in Christ. Journey. The history of the liturgical renewal focuses on practices and attitudes. In the history of the Eucharist as sacrament, the two most universally accepted innova-tions were the reception of Communion in the hand and the distribution of Communion by the laity. These were never really wanted by the church authorities who were regulating the reform. In 1968 the bishops of Belgium and Germany asked permission to experiment with Communion in the hand because it was a faster method of distribution. When the experiment ended three years later, the people refused to give up the option. Finally, in 1974, all efforts to eliminate the practice were stopped. With some similarities, extraordinary ministers have been reluctantly permitted to function since 1969. As late as 2006, official documents have reminded the whole church of how "inappropriate" this ministry is for the noncleric. Catholics still feel more comfortable with receiving the Eucharist as an act of personal devotion. Witness the difficulties of implementing the liturgical principles connected with the Communion procession: People do not sing, many still rush the line, many leave the church early. I suggest also that people are not enthusiastic about "Eucharist received" as a commission to ministry. Nor are people quick to realize the unity fostered by their sharing in the Body and Blood of Christ. Religious Life. From my experience of religious com-munities, I have the impression that many religious pre-fer the personal and devotional aspects of receiving the Eucharist to the ministerial aspects--the outward ser-vice- and only afterward the unifying aspects of being 66.4 2007 Rinere ¯ Eucharist Mirrored in Religious Life "Eucharist received:'; is certainly re qected in the service every Christian renders to others. part of the Eucharistic community. There is a tendency, after personal devotion, to be more invested in service to others than in service to one another in our religious communities--even though service to community mem-bers comes, of course, from our being united by our shar-ing in the Eucharist. "Eucharist received" is certainly reflected in the service every Christian renders to others. However, Eucharist received also should be reflected in those rela-tionships which are closest. For instance, within families the Eucharistic bond is intended to be effective-- real--between spouses and parents and children. This Eucharistic bond forms the "domestic church" that is at the heart of mar-riage. For religious, the Eucharistic bond must be at the heart of commu-nity relationships--a true force holding the community together. Most women religious no longer live in large institutional settings where they would form the daily Eucharistic community at Mass. Nowadays the unify-ing force of the Eucharist, wherever members share in it, should find its .first and most clear reflection at home, where we live with each other. Discussion, or any way of reflecting in community life the Eucharist as sacrament received, would best not focus on the Eucharist as such, but on the quality of our com-munity life, the Eucharistic character of our relationships with one another. What are the Eucharistic characteristics of relation-ships? What are the Eucharistic characteristics of com-munity relationships? How do we call one another to Review for Religious be Christ for each other in community? W-here is the Eucharist we receive effective in our communities? Groups that grapple with questions like these do not seek clear and definitive answers. Rather, they seek bonding, shar-ing one another's weaknesses, failures, successes, foibles. Perhaps being Eucharistic means forgiving and accepting rather than getting things right. If we can struggle with these kinds of questions, with this level of honesty, we will experience our religious life as mirroring our "Eucharist received." Our reception of the Eucharist will inspire an expanding vision; our act of private devotion will seek fulfillment in service to others and unity with those closest to us. Eucharist as Object of Adoration Let us now consider the Eucharist as an object of adoration. This aspect of the Eucharist has a significant history in the church, although such devotional practices as benediction and exposition did not develop until the 12th century or later. Historically, Eucharistic devotions originated as ways to safeguard and emphasize the doc-trine of the Real Presence. Benediction, exposition, and processions were theologically inspired rites intended to confirm the faith of the faithful on this point. The Real Presence, of course, suggests adoration. And theological vision sees adoration as finding a ritual completeness in celebration and other worthy activity. Nourishment from the Eucharist gives strength for carrying out apostolic action. Yesterday. Again, older people will recall the not uncommon practices of concluding Mass with benedic-tion or having exposition during Mass. Every parish had its time for Forty Hours Devotion. The architecture of churches called attention to the tabernacle and the Real Presence. Today we are seeing some resurgence of tradi- 66.4 2007 Rinere ¯ Eucharist Mirrored in Religious Life 396 tional devotions, even a return to traditional architecture. But is it merely a return of what was, or has there been some degree of transformation? Today. In his recent apostolic exhortation Sacramenturn caritatis, Pope Benedict speaks of the intrinsic relationship between Eucharistic adoration and Eucharistic celebra-tion. He says the relationship is much more clearly seen since the liturgical renewal brought about by Vatican II. He refers, of course, to the years it has taken to find a bal-ance between the Eucharist seen in celebration and recep-tion, and the interior and personal aspects of Eucharistic devotions and adoration. Journey. Vatican II set out the basic principle that devotional practices are to "harmonize with the liturgi-cal seasons, accord with sacred liturgy, [be] in some way derived from it, and lead the people to it, since in fact the liturgy by its very nature is far superior to any of them" (SC §13). Echoing this principle, Pope Benedict calls ado-ration of the Blessed Sacrament a "natural consequence" of the celebration, which "intensifies all that takes place during the celebration itself" (§66). Devotions that do not relate to the celebration of the Eucharist, that do not call to mission and community and lead back to the celebra-tion of the Mass, are incomplete. That is, adoration is completed by outward relationships. Consider for a minute that a part of the renewal sur-rounding eucharistic devotions concerned the placement of tabernacles in churches. An instruction published in 1967 stated the principle of why tabernacles should not be on the altar: In the celebration of the Mass the principal modes of Christ's presence to his church emerge clearly, one after the other: first he is seen to be present in the assembly of the faithful gathered in his name; then in his word, with the reading and explanation of Scripture; also in Review for Religious the person of the minister; finally, in a singular way, under the eucharistic elements. Consequently, on the grounds of the sign value, it is more in keeping with the nature of the celebration that, through reserva-tion of the sacrament in the tabernacle, Christ not be present eucharistically from the beginning on the altar where Mass is celebrated. (Instruction E~¢charisticum mysterium, 25 May 1967, §55) From that one principle came the years of wrangling over the placement of tabernacles in churches. The argu-ments went from on or off the altar to in or out of the sanctuary, from the body of the church to a side chapel. No clear consensus ever emerged, so now all disputes are settled by the diocesan bishop. The questions on tabernacles are relate~l to how peo-ple understand the Eucharistic presence of Christ in the Mass and the various other modes of his presence in the celebration of the Mass. Before Vatican II, Eucharistic devotions acknowledged the Real Presence in the taber-nacle and tended to ignore the other modes of Christ's presence. It seems these devotions had to disappear while the community became more familiar with the presence of Christ in the assembly, the word, and the priest; and the tabernacle had to move so we would find Christ in one another. Now we see a resurgence of Eucharistic devotions in many parishes and religious houses. This resurgence could be a regression to what was, inner adoration for its own sake, or it could be a reworking or a reweav-ing of the inward and outward aspects of the presence of Christ. Pope Benedict said in the apostolic exhortation: "If suitably updated, traditional Eucharistic devotions are worthy of being practiced today" (§68). In other words, insofar as the traditional Eucharistic devotions are united to and balanced with the celebration of the Mass, both are enriching. If either branch of Eucharistic expression loses 397 66.4 2007 398 Rinere * Eucharist Mirrored in Religious Life touch with the other, the mutual enrichment is frustrated. If the inner life of adoration does not enrich the outward impulse to service, the fullness of the Eucharistic reality is lost. If the outward impulse to service is not personal-ized by an inner adoration, the fullness of the Eucharistic reality is lost. This balance between inner devotion to the Real Presence in the Eucharist and outward service to the Real Presence in others is the goal for all Christians. We undertake action for justice when Christ is really present for us in one another. Religious Life. At the time of the council, the Eucharistic life of the church had not changed in a long time. The council presented the challenge of renewing and updating our Eucharistic worship and devotions so they reflected a balance between inner tradition and outward action. Now hear that again, with some words changed: At the time of the council, religious life had not changed in a long time. The council presented the challenge of renewing and updating our way of life so that it reflected a balance between inner tradition and outward action. Those who entered our communities in the 1960s happily and gloriously threw off old trappings of reli-gious life as we moved into the 20th century from the 17th, 18th, or 19th. In my own community we jettisoned what kept us inward, cloistered, separated from the world around us. Just as Eucharistic life of the church seeks the balance between tradition and progress, religious communities need the same cautious pursuit. Thus, discussions about Eucharistic adoration .might really be about whether our way of life is or is not balanced between tradition and progress. In the past forty years, have we progressed well in all things? What did we remove from our lives and why? Did we eliminate anything that we need now to hold us Review for Religious together? Did we erase anything that spoke clearly of who we are and what we are about? How can we more. effectively weave past, present, and future together? I do not know the answers to these questions, but wouldn't they make for some interesting conversation at community gatherings? There is much talk these days about women religious being "invisible" in the church. There is much mutter-ing about traditional communities having many vocations while progressive communities do not. Can the struggle to find a balance between inward Eucharistic adoration and outward service be instruc-tive here? Religious life, too, seeks a path of fidelity. We have looked at three aspects of the all-encompassing topic of the Eucharist. Regarding Eucharist as celebration, Eucharist as sacrament received, and Eucharist as object of adoration, we traced some struggles of the last forty years. Can we see ourselves reflected in the mystery which is the "source and summit" of all Christian life? Are we celebratory despite our differences? Can we compromise for the common good? Are we Eucharistic in our deal-ings with one another within community? Are our lives a good balance between tradition and progress, between adoration and action, between yesterday and tomorrow? Looking into such questions would bring Eucharist to the center of the room. It would become more clear to us that the source and summit of the church's life is the source and summit of our lives as well, for "the other sac-raments and all the ecclesiastical works of the apostolate are closely connected with the Most Holy Eucharist and ordered to it" (canon 897). Notes ' Paul Quenon ocso, "The Eucharist: Symbol of Coherence," in The Sacraments: Readings in Contemporary Sacramental Theology, ed. Michael Taylor SJ (New York: Alba House, 1981), p. 145. 399 66.4 2007 Rinere ¯ Eucharist Mirrored in Religious Life 2 Joseph Powers SJ, "Eucharist, Mystery of Faith and Love," in Taylor, Sacraments, p. 119. 3 Code of Canon Law: Latin-English Edition (Washington, D.C.: CLSA, 1999). 4 Annibale Bugnini, The Reform of the Liturgy: 1948-1975 (Collegeville: Liturgical Press, 1990), p. 289. 5 Bugnini, p. 280. 6 Bugnini, p. 294. 7 See Bugnini, pp. 640-661. 400 Fool's Gold Golden moon of year's end, fiat in the sky, sliding, shrouded, out again, high. No denomination marks its face-- not harvest or prairie, blue moon or silver: no song or moan just moon, alone. But I, contented, lie under this wintry sky chewing on pieces of winter moon tasting of June. Eilee~ Haugh OSF Review for Reli~ous A. PAUL DOMINIC The Christ Child, the Father of the Man For all the humbleness of Christ's birth as Luke portrays it, there is no denying the glamour of Christmas, however people perceive it and adapt theinselves into it. It was so at the first Christmas. The shepherds, the Magi, and Herod all behaved differently. The yearly Christmas in our days smacks of different traditions in differ-ent places. Also, the glamour in church is differ-ent from that of the market; people are attracted or repulsed. But surely there is room for some new traditions, if only they are sensitively cre-aged and sensibly introduced. To start with, however, it is worth discerning what is definitely good and downright bad in the usual responses to Christmas. One may contrast here the experience of Christian children with that of the secular publicJ Christian children celebrating Christmas have an innocence and A. Paul Dominic SJ wrote for us earlier this year, in our 66.2 issue. His new address is Human Development Centre; Port Mourant; Corentyne; Guyana, South America. Jesus and Mary 401 66.4 2007 Dominic ¯ The Christ Child, the Father of the Man 402 insight worthy of the true splendor of Christmas, reveal-ing it particularly in their mirth, as G.K. Chesterton has noted. The same thing cannot be said of the merely sec-ular Christmas, an expensive seasonal festival in winter attracting all and sundry. If the commercial Christmas catering to compulsive spending mars the innocent glam-our of Christmas, recent campaigns for the abolition of even the word Christmas would achieve a mere mimicry of Christmas devoid of mirth and glamour. Common among Catholics (at least in India) is another scenario, one they are fond of. Although they are not ignorant of the basic truth of Christmas, they are not well enough informed to appreciate, much less appropriate, the genuine glamour of what they celebrate. They have remained more or less with the same glimpse of Christmas as they had in their childhood. Their enjoy-ment of Christmas has remained stuck in the categories of the child-mind, that has however lost its intuitive spiritual ~ision. So they almost make an idol of the Christ Child, or at least diminish him in their own eyes. Such a rou-tine and even stunted devotion readily becomes a cult of the Infant Jesus carried on throughout the year, even during Lent and the Easter season. Such a popular cult with its unholy accretions--not the least of which is the mushrooming of miracles reminiscent of those reported in the apocryphal gospels--has prospered in India and caused Infant Jesus shrines to be built that attract not only Christians but also Hindus and Muslims. In such vagaries or caricatures of piety, one cannot but suspect something unwholesome and un-Christian. An illustra-tion of this would be a simple Hindu asking a Catholic if the Infant Jesus is a God different from the Christ on the cross. One may compare this to what a biblical scholar says about the Christmas crib. He does .not deny Francis of Assisi's contribution to Christmas when he made the Review for Religious first creche to illustrate the infancy gospels, but he says: "One can appreciate that enormous contribution and still be obliged to wonder whether, through fostering maud-lin sentimentality, the crib/creche might in certain circum-stances become false to the main theological purposes of those narratives." 1 Surely, then, the devotion to the Infant Jesus can-not follow the ancient apocryphal fervor or the modern materialistic route, but must derive, as always, from divine inspiration. The litur-gical inspiration based on Scripture has a pri-mary place. As the old saying goes, lex orandi, lex credendi (the law of prayer is the law of belief). The populaF Infant Jesus devotion has got it wrong,, pro-moting the supposed -- saying of the Infant Jesus in an apparition: "The more you honor me the more I will bless you." This reflects the gosPel tradition regarding Jesus' infancy only minimally. On the other hand, the liturgy, with its true springs of devotion, spreads out the mystery of Christ during the year, including the annunciation to Mary and the birth of her Son, his passion, death, resurrection, and ascension, and the coming of the Holy Spirit. Such thinking is in line with what the pristine church came to discover before the close of the first century. After pondering the Lordship of Christ revealed in his death and resurrection, it came to realize his Lordship at his very birth. The early Christians intuited, as shown in the Gospels of Matthew and Luke, that Christ was the Lord at his birth, indeed, at his very coriception. John The devotion to the Infant Jesus canno't follow the ancient apocryphal fervor or the modern materialistic route. 66.4 2007 Dominic ¯ The Christ Child, the Father of the Man 404 made bold to say that the only-begotten Son of God became flesh, to be identified as Christ. Inheriting the full intuition of the evangelists faithfully enough, every gen-eration of Christians must learn to embrace the whole of the mystery of Christ. The only way open to us is that we reverse the way the first generation traversed, beginning where they ended and ending where they began. What they could understand only backwards, from the end, we start from the beginning. So we may frame a question as follows. Knowing that Christmas is not a self-contained mystery suitable for children and guarded by conservators, how can adult Christians celebrate and enjoy it for what it is, namely, an incipient open-ended mystery? A simple answer, already hinted at, is that we ought to be forward looking, developing an eschatological sensitivity. An initial clue may be found in Luke's telling of Christ's birth as following upon John's. At his birth John was very special to his parents and even their neighbor-hood. For all that, however, their focus was on the future; they wondered, "What will this child be?" That was the way they were interested in him as a unique individual of exceptional worth and grace. "For the hand of the Lord was with him" (Lk 1:66). However glorious he was at his birth, reminiscent of Isaac, Samson, and Samuel, it was no more than a measure of his future. Rightly, then, his father Zechariah gave voice to the unanimous expecta-tion of his neighbors, uttering a prophecy about his long-awaited son: And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, to give knowledge of salvation to his people by the forgiveness of their sins. By the tender mercy of our God, the dawn from on high will break upon us, to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace. (Lk 1:76-79) Review for Religious In the story of Jesus, too, the same pattern of inter-est is noticeable. When Jesus was born and the news was made known to others, the focus was on what was to follow. If the shepherds told the details of the newborn child, it was not to glorify him in his swaddling clothes and perpetuate him in the manger; rather, the minutiae surrounding him were signs of what he was destined to be. Born a savior, he would prove himself a born savior, though one of an unexpected sort: he would save his peo-ple from their sins. The infant Savior was then and there no perfect Savior, if one may dare put it that way, for he was to become perfect in time's due course. Explicitly averring so in an early passage (5:8-9), the Letter to the Hebrews expatiates upon it later: When Christ came into the world, he said, "Sacrifices and offerings you have not desired, but a body you have prepared for me; in burnt offerings and sin offerings you have taken no pleasure. Then I said, 'See, I have come to do your will, O God.'" . . . When he said above "You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings," then he added, "See, I have come to do your will." He abolishes the first in order to establish the second. And it is by God's will that we have been sanc-tified through the offering of the body of Jesus Christ once for all. (Heb 10:5-10) Besides Savior, another title of the infant Jesus was King, both in Luke and Matthew. The glory of any infant king lies in his future. So when the Angel Gabriel announced to Mary God's plan for her, he did not con-fine himself to remarks about the pleasant or miracu-lous details of Jesus' birth or status; rather, he went on to describe intently his purposeful destiny. Born in the line of King David, he would himself be a king in his own right, but, unlike David, would exercise his king-ship without end. Something of that future both King 405 66.4 2007 Dominic ¯ The Christ Child, the Father of the Man Perhaps no mature mother could be absorbed totally in the present affairs of her child without being future oriented. 406 Herod's fear and the faith of the Magi foresaw, and they acted accordingly only to prove in different ways the last-ing kingship of him who, however, could exercise it only when he came of age. For all her motherly adoration of the Christ Child, Mary was not wholly occupied with his existence as a bun-dle of wonder. Right from her conception of this child, she was forward looking even as she became involved with him and treasured her immediate experience of him. Even in the first flush of her motherhood, she was left wondering what her child was going to be, especially after hearing what the visiting shepherds had to tell her about him. As she gazed at him in her arms, she also kept peering into whatever was emerging about him indicative of his future. A highly significant occasion was her meeting with Simeon. Hearing .his utterance, glorious and yet strange, about the destiny of her child for the rising and falling of many in Israel, she could not rest content clinging to Jesus only as to the son of her womb. Going beyond her motherhood, she had to set her eyes on the prophetic figure that he was to grow into, fulfilling the expectations of her own people. Perhaps no mature mother .could be absorbed totally in the present affairs of.her child without being future oriented, especially as the child grows out of childhood. Mary was led to visualize her Son's future right from the start by the divine intervention she recognized in her-self and the shepherds and the Magi and Simeon and, Review for Religious of course, her own Son, especially on his first visit to the temple. One may well say that almost every event in her life had a way of transporting her from her present involvement with her Son to the oncoming scenario of his life. Her life with her Son consisted, then, in detecting and discerning God's designs for him. It was an experi-ence of not merely seeing her Son with her wondering eyes and cherishing him as her own flesh and blood in homely surroundings. More than that, it was a matter of her perceiving him beyond space and time and so seek-ing an understanding of him as the grown man he was becoming. If ever the child is the father of the man, it was uniquely so in the case of her Son, Jesus. Such an ¯ understanding could not be given or received by flesh and blood. In her own way but also in the light of her Son's ever revealing Abba, who was and is and will be, Mary pondered the mystery of her child, whether suckling or growing and maturing. If there was a time when people knew Jesus only in the flesh, it could not continue that way; it had to cease sooner or later (see 2 Co 5:16).2 And Mary, his mother, would have learned this early, though it seems she never learned it enough. That is why, at certain junctures, she did not understand her Son's words and deeds. Her Son was deepening her understanding and her consolation. It is a credit to her that she continued to ponder what was occurring.3 The babyhood, childhood, and youth of Jesus were passing stages in more ways than one. He grew--continued to grow--in age, wisdom, and grace. If Mary was not unaware of her Son's growth, she could be stunned at times by what seemed a sudden growth and awareness. This.concerned his unique relationship with his Abba, even to the point of letting his earthly parents become deeply worried about him when we was twelve, at the dawn of his Jewish adulthood. All the rest of his life 407 66.4 2007 Dominic ¯ The Christ Child, the Father of the Man 4O8 stoW told in the Gospels, including his passion, death, and resurrection, was an unfolding of that initial appreciation of his Abba's delight. It is in this light that at Christmas we can hear the whisper of the Father to his Son: "You are my Son; today I have begotten you" (Ps 2:7). Later, of course, we hear "You are my Son, the Beloved; with you I am well pleased" (Lk 3:22). Anyone who does not cherish such a perspective of Jesus even while being engaged in contemplating his childhood misses in no small measure the mystery that he is. The great mystery of our religion is indeed pre-cisely he, the kind of person he was and is. It is multipolar mystery touching many stages of his life, one leading to the other not only step by step but by leaps and bounds. An ancient hymn sang it thus: He was revealed in flesh, vindicated in spirit, seen by angels, preached among Gentiles, believed in throughout the world, taken up in glory. (1 Tm 3:16) Revelation of him in the flesh is indeed Christmas and Christmas gloW. To appreciate it fully, all three elements in the description--the person revealed, the fact of rev-elation, and the mode of revelation--must be weighed and valued. Perhaps John does this best and so he can say, "The Word became flesh and lived among us, and we have seen his glow, the gloW as of a father's only son, full of grace and truth" On 1:14). This glow, of course, is the gloW of his entire life. St. Ignatius, till sometime after his conversion, was not an enlightened believer. He came to be blessed with enlightenment, however, as he matured in the faith. He shared his experience in his practical notes that became the classic Spiritual Exercises. There he proposes a con- Review for Religious templation on Jesus' birth in which he helps retreatants not to miss the fullness of the Christmas mystery. He points out that, if the Lord is born in great poverty, it is so that, after many hardships such as hunger, thirst, heat, cold, injuries, insults, and so forth, he may die on the cross.4 The church discovered such a spirit and introduced it in its way of praying. It nurtured it in a simple way through the Angelus. Reciting it three times a day, any-one-- child or adult, peasant or professional, artist or scientist--can learn to be at home with the full mystery of Christ. The three antiphons and three Hail Marys recall the mystery of joy at Christmas and associate us with Mary, who knew that joy as no one else. The conclud-ing prayer begins again with the annunciation/incarna-tion only to lead to the mystery of the passion, cross, and resurrection. There is no better way of doing homage to Jesus at any time, even Christmas. The Story of the Other Wise Man by Henry Van Dyke teaches all this in another way. With the proverbial three wise men, a fourth one, named Artaban, plans to visit the newborn Jewish king. He sets out with three gifts for him: a sapphire, a ruby, and a pearl. But, on the way to the agreed place of meeting, he finds a sick traveler lying alone on his desert path. He stays with him to nurse him to health. That prevents him from reaching his friends in time. Left alone, he sells his sapphire to provide him-self with the necessary caravan for the journey. When he reaches his destination, he finds sadly that the family of the baby king has fled from Bethlehem to escape Herod's murderous plans. To the house where he is staying, sol-diers come to slaughter a child, and he gives his ruby to them and saves the terrified mother and child. Setting out again, he travels far and wid