Suchergebnisse

The Situation In The Middle East ; United Nations S/PV.8228 Security Council Seventy-third year 8228th meeting Tuesday, 10 April 2018, 3 p.m. New York Provisional President: Mr. Meza-Cuadra . (Peru) Members: Bolivia (Plurinational State of). . Mr. Llorentty Solíz China. . Mr. Wu Haitao Côte d'Ivoire. . Mr. Tanoh-Boutchoue Equatorial Guinea. . Mr. Ndong Mba Ethiopia. . Mr. Alemu France. . Mr. Delattre Kazakhstan. . Mr. Tumysh/Mr. Umarov Kuwait. . Mr. Alotaibi Netherlands. . Mr. Van Oosterom Poland. . Mr. Radomski Russian Federation. . Mr. Nebenzia Sweden . Mr. Skoog United Kingdom of Great Britain and Northern Ireland . Ms. Pierce United States of America. . Mrs. Haley Agenda The situation in the Middle East This record contains the text of speeches delivered in English and of the translation of speeches delivered in other languages. The final text will be printed in the Official Records of the Security Council. Corrections should be submitted to the original languages only. They should be incorporated in a copy of the record and sent under the signature of a member of the delegation concerned to the Chief of the Verbatim Reporting Service, room U-0506 (verbatimrecords@un.org). Corrected records will be reissued electronically on the Official Document System of the United Nations (http://documents.un.org). 18-10187 (E) *1810187* S/PV.8228 The situation in the Middle East 10/04/2018 2/21 18-10187 The meeting was called to order at 3.20 p.m. Adoption of the agenda The agenda was adopted. The situation in the Middle East The President (spoke in Spanish): In accordance with rule 37 of the Council's provisional rules of procedure, I invite the representatives of Canada, the Syrian Arab Republic and Turkey to participate in this meeting. The Security Council will now begin its consideration of the item on its agenda. Members of the Council have before them document S/2018/175, S/2018/321 and S/2018/322, which contain the texts of three draft resolutions, respectively. The Council is ready to proceed to the vote on the draft resolution contained in document S/2018/321, submitted by Canada, France, the Netherlands, Peru, Poland, Sweden, Turkey, the United Kingdom of Great Britain and Northern Ireland, and the United States of America. I now give the floor to those members of the Council who wish to make statements before the voting. Mr. Delattre (France) (spoke in French): For years, as part of its responsibilities for maintaining international peace and security, the Security Council has been mobilized on the issue of chemical weapons. After the chemical attacks in Ghouta in 2013, the Security Council adopted resolution 2118 (2013), which provided for the complete dismantling of the chemical arsenal of the Syrian regime. Russia, as co-sponsor of that resolution, had guaranteed its implementation. Despite that guarantee, the Damascus regime has never complied with its obligations under resolution 2118 (2013) and has never renounced — as we saw again on 7 April — the use of chemical weapons against its civilian population. Five years after the Council's adoption of resolution 2118 (2013), we note that the general subject of chemical weapons remains tragically topical. The upcoming voting marks our fourth meeting in less than a week on this issue. Yesterday we met in an emergency meeting (see S/PV.8225) following a new chemical-weapons massacre in Douma, Syria, whose appalling images left us shocked. Last month we met to discuss the unacceptable attack in Salisbury (see S/PV.8203). Last year we met day after day after the terrible attack of Khan Shaykhun. That shows the deterioration of the situation and how serious the stakes are today for our security. The use of chemical weapons is so abominable that it has been banned for almost 100 years, and the international community began years ago to eliminate them. As such, the chemical non-proliferation regime, which we have patiently developed and strengthened, is one of the pillars of our collective security architecture, at the heart of our security system. Yet today it is under serious threat. We face the cynical, barbaric and all-out use of chemical weapons against civilian populations. The Douma attacks once again illustrated the abject brutality of the Syrian regime's resolute military strategy. Such acts constitute war crimes or even crimes against humanity. They increase the risk of dangerous normalization — tolerating the return of these agents of fear and death is nothing more than a blank cheque to all those who would like to use them. To allow the normalization of the use of chemical weapons without responding is to let the genie of the proliferation of weapons of mass destruction — which pose an existential threat to us all — out of the bottle. It would mark a serious and reprehensible setback to the international order that we have all patiently helped to develop. The consequences would be terrible, and we would all pay the price. That is why we cannot accept it. France will do all it can to prevent impunity for the use of chemical weapons. It is in that spirit that we launched an international partnership last January. The demise of the Organization for the Prohibition of Chemical Weapons (OPCW)-United Nations Joint Investigative Mechanism in November, due to the Russian veto to protect Al-Assad's regime, sent a dangerous signal of impunity. It deprived us of an essential deterrent tool. It left a vacuum that the Syrian regime has rushed to exploit, and which yesterday's atrocities have tragically reminded us of. The American initiative to re-establish an independent mechanism, based on a balanced approach and taking into account the concerns expressed by every member of the Council, enables us to fill that glaring void. Such a mechanism would support the inquiry that has already been launched by the OPCW. It would also respect the essential criteria of independence, 10/04/2018 The situation in the Middle East S/PV.8228 18-10187 3/21 without any interference, and impartiality to which each member of the Council has committed. Such a mechanism would have a mandate to attribute responsibility for the attacks. Only the combination of those two criteria — independence and a mandate to attribute responsibility — will make that mechanism effective, and therefore dissuasive. Let me be clear: in view of the gravity of the 7 April attack, France will not accept any third-rate or sham mechanism whose independence and impartiality would not be genuinely ensured. That is what the Security Council owes today to the Syrian victims of chemical attacks and to the entire international community, whose security is threatened by the chemicals in the hands of the regime of Bashar Al-Assad. Since the threat is of an existential nature for us all, combating the proliferation of weapons of mass destruction must, more than ever, be among the top priorities of the Security Council. If there is one area in which the Council has a moral and political responsibility to convene and act, it is this one. If there is one domain for which the credibility of the Council is at stake, where tactical games have no place, it is this one. This is one of those moments when we have no choice but to act because what is at stake is essential. We cannot allow the chemical non-proliferation regime, and with it our entire security architecture — along with the principles and values that underpin our action — to crack and disintegrate before our very eyes. Today's vote is one of those key moments, one of those moments of truth. On behalf of France, I therefore call on each member of the Council to properly gauge and assume its responsibilities now and to vote in favour of the American draft resolution (S/2018/321). Mrs. Haley (United States of America): We have reached a decisive moment as the Security Council. On Saturday the first haunting images appeared from Douma, in Syria. We gathered around this table yesterday (see S/PV.8225) to express our collective outrage. We then collectively agreed that the Council needed to take steps to determine exactly what happened in Douma and to put an end to these barbaric attacks. The United States has put forward a draft resolution (S/2018/321) that accomplishes those shared goals. For weeks we have been working with every single delegation on the Council to develop a new attribution mechanism for chemical-weapons attacks in Syria. We held open and transparent negotiations so that every delegation could provide its input. And we went the extra mile for one Council member. We adopted paragraph after paragraph of Russia's proposed draft resolution (S/2018/175). We tried to take every Russian proposal that did not compromise the impartiality, independence or professionalism of a new attribution mechanism. After the Douma attack, we updated our draft resolution with common sense changes. Our proposal condemns the attack. It demands unhindered humanitarian access for the people in Douma. It calls on the parties to give maximum cooperation to the investigation. And it creates the attribution mechanism that we worked so hard with each member to develop. The draft resolution is the bare minimum that the Council can do to respond to the attack. The United States did everything possible to work towards Council unity on this text. Again, we accepted every recommendation that did not compromise the impartiality and independence of the proposed attribution mechanism. I want to say a brief word about Russia's draft resolution, which is also before us for a vote. Our draft resolutions are similar, but there are important differences. The key point is that our draft resolution guarantees that any investigations will truly be independent. Russia's draft resolution gives Russia itself the chance to choose the investigators and then to assess the outcome. There is nothing independent about that. The United States is not asking to choose the investigators, and neither should Russia. The United States is not asking to review the findings of any investigation before they are final, and neither should Russia. All of us say that we want an independent investigation. Our draft resolution achieves that goal. Russia's does not. This is not an issue that more time or more consultations could have resolved. At a certain point, you are either for an independent and impartial investigation or you are not. And now that the Douma attack has happened, this is not a decision that we can delay any longer. The United States calls on all Security Council members to vote in favour of our draft resolution and to abstain or vote against the Russian draft resolution. The Syrian people are counting on us. Mr. Nebenzia (Russian Federation) (spoke in Russian): Today the delegation of the United States is once again trying to mislead the international S/PV.8228 The situation in the Middle East 10/04/2018 4/21 18-10187 community and is taking yet another step towards confrontation by putting to a vote a draft resolution (S/2018/321) that does not enjoy the unanimous support of the members of the Security Council. It is not true that it meets almost all our requirements. The text is nothing more than an attempt to resurrect, unchanged, the former Organization for the Prohibition of Chemical Weapons-United Nations Joint Investigative Mechanism (JIM), established to investigate cases of the use of chemical weapons in Syria. Russia has always emphasized that it will not support that approach. The JIM became a puppet in the hands of anti-Damascus forces, and it covered itself with shame when it issued a guilty verdict for a sovereign State without credible evidence. The American draft resolution represents an identical reproduction of all of the former Mechanism's flawed working methods. The new mechanism would conduct investigations as it sees fit, with no reference to the standards of the Chemical Weapons Convention. That has nothing to do with independence, which the draft resolution's sponsors and its closest allies only pretend to care about. We know the worth of such independence. It is true anarchy and manipulation. At every stage of our work on the American initiative we have insisted that the Secretary-General should select the staff for the investigative mechanism on the basis of the broadest possible geographic representation, with subsequent approval by the Security Council. Visits to the sites of the incidents and strict adherence to the principle of sequential actions while ensuring the preservation of the material evidence should be not optional but mandatory working principles. In a collective decision, the Security Council would determine who was responsible in any given case of the use of chemical weapons, based on reliable evidence that would leave no room for doubt about the correctness of the conclusions. There is nothing about this in the American draft resolution. The authors know that it goes against the Russian position and will not be adopted. But they are obstinately sticking to their line. It is clear that today's provocative step has nothing to do with a desire to investigate what happened in Douma, Syria, on 7 April. An attributive mechanism is not necessary in order to initially establish the facts. Even if we could conceive of the improbable scenario in which the draft resolution creating the mechanism was adopted today, it would take several months to put the mechanism together and fine-tune its operations. Establishing who is to blame is the final link in a very long chain of actions. Here, in front of everyone, I would once again like to ask the sponsors why they need the mechanism when they have already identified the guilty parties before the investigation. They do not need it. They do not want to hear anything. They do not want to hear that no traces of a chemical attack were found in Douma. They have simply been looking for an excuse the whole time, and the provocateurs among the White Helmets have very kindly provided it. This is all reminiscent of a kind of spring fever. Exactly a year ago, in April 2017, a similar scenario unrolled with the chemical provocation in Khan Shaykhun, followed by a missile strike. The fact is that the authors of the draft resolution are motivated by completely different priorities. They have pinned their hopes on the assumption that the draft resolution will not be adopted. That is what they want, and it is something that they can bank along with the rest of their reasons justifying the use of force against Syria. For several days now, the Administration in Washington, D.C., has been keeping the international community in suspense while discussing the so-called important decisions being prepared. Only yesterday we heard how anxiously Special Envoy Staffan de Mistura spoke about the current escalation extending beyond Syria's borders (see S/PV.8225), and we know that the Secretary-General is also very concerned about that. It is clear that Russia will once again be the target of the propaganda cannons. My American colleague will painstakingly enumerate the Russian vetoes on Syria. It is not impossible that she has taken upon herself a capitalist commitment to using the reckless policies of the United States to achieve some sort of personal record in that regard. We are using the veto to protect international law, peace and security and to ensure that the United States does not to drag the Security Council into its misadventures. The United States representative says that we are covering up for someone. Russia is in Syria at the invitation of its lawful Government in order to combat international terrorism, in accordance with the Charter of the United Nations, while the United States is covering up for militias and terrorists. If the United States has decided to carry out an illegal military venture — and we still hope that it will think better of it — it must answer for that itself. It wants to dump this draft resolution, which has been sitting on the shelf for a long time, onto the Security Council in order to find a pretext. The United States representative 10/04/2018 The situation in the Middle East S/PV.8228 18-10187 5/21 herself has said repeatedly that if the Council does not make a decision, the United States will make a decision on its own. Why is the suta purposely undermining the Council's authority by promoting a draft resolution that we know will not go through? And a lot of people said that yesterday during consultations. We urge the Americans to give sober consideration to the potential this presents for confrontation, to think better of it and to withdraw its draft resolution from a vote. Russia cannot support it. The President (spoke in Spanish): I shall first put to the vote the draft resolution contained in document S/2018/321, submitted by Canada, France, the Netherlands, Peru, Poland, Sweden, Turkey, the United Kingdom of Great Britain and Northern Ireland and the United States of America. A vote was taken by show of hands. In favour: Côte d'Ivoire, Equatorial Guinea, Ethiopia, France, Kazakhstan, Kuwait, Netherlands, Peru, Poland, Sweden, United Kingdom of Great Britain and Northern Ireland and United States of America Against: Bolivia (Plurinational State of), Russian Federation Abstaining: China The President (spoke in Spanish): The draft resolution received 12 votes in favour, 2 against and 1 abstention. The draft resolution has not been adopted, owing to the negative vote of a permanent member of the Council. I shall now give the floor to those members of the Council who wish to make statements following the voting. Ms. Pierce (United Kingdom): This is a sad day for the Security Council; it is a sad day for the cause of universal norms and standards; and it is a sad day for the non-proliferation regime. But, above all, it is a very sad day for the people of Douma, who now are without the protection that the international system was set up to provide for them. This is the fourth time in six days that the Council has discussed chemical weapons. Yesterday 14 members of the Security Council called for an investigation. Several members called on the permanent five (P-5) to assume their responsibilities to uphold the universal prohibition on weapons of mass destruction (WMD). As a P-5 member, the United Kingdom was ready to do that and was joined by France and the United States. Conversely, by vetoing, Russia has crossed a line in the international order, and worse, if possible, history is repeating itself one year on from Khan Shaykun. Russia helped to create the original independent investigation that attributed Khan Shaykun to the Syrian regime and concluded that sarin, which can be developed only by a State actor, had been used. But last autumn, Russia vetoed renewal of that mechanism on not one but three occasions. The reason is clear: it is because Russia would rather cross the WMD line than risk sanction of its ally Syria. Instead, we are asked to believe that the Russian version of this latest attack should be the one that the Security Council believes. Russia is not authorized by the Security Council to carry out an investigation in Syria. Russia says that there were no traces of a chemical attack. No traces were found by whom? I repeat: Russia is not authorized to carry out an investigation on behalf of the Security Council. We need an independent investigative mechanism for that purpose, and only that sort of mechanism can have the confidence of the Security Council, the confidence of the membership of the United Nations and the confidence of the people of Syria. Sadly, reports of chemical-weapon attacks in Syria have continued since the original Russian veto, in November. It has become very clear that Russia will do what it takes to protect Syria, whatever the compelling evidence of the crimes committed, and to shut down further investigation and discussion of those crimes. This has come at the cost of Russia's own obligations and credibility as a permanent member of the Council, as a State party to the Chemical Weapons Convention and as a declared and supposed supporter of peace in Syria. The Security Council has been unable to act solely because Russia has abused the power of veto to protect Syria from international scrutiny for the use of chemical weapons against the Syrian people. Even today open-source investigations have located a chlorine cylinder, the same kind that the Joint Investigative Mechanism has found that the Syrian regime used, atop a house in Douma full of people who had clearly died from respiratory problems. S/PV.8228 The situation in the Middle East 10/04/2018 6/21 18-10187 I frankly doubt that in 48 hours Russia has verified all similar reports and can conclude that they are all fake. They are not fake; they need to be looked at and investigated by a proper independent mechanism such as the Council was prepared today to pass. Russia's credibility as a member of the Council is now in question. We will not stand idly by and watch Russia continue to undermine the global norms that have ensured the security of all of us, including Russia, for decades. As a P-5 member, the United Kingdom will stand up for international peace and security; it is our moral duty. It is a matter of shame that Russia has once again blocked a draft resolution. The Russian Ambassador mentioned that it was not a question of counting the number of Russian vetoes. I beg to differ. To quote Lenin, quantity has a quality all of its own. Russia's actions today are a step against the rules and authority of the Security Council and the wider United Nations. They are a step against international peace and security and non-proliferation, and they are a step against humanity. Mr. Wu Haitao (China) (spoke in Chinese): China is deeply concerned at reports that the use of chemical weapons has caused civilian deaths and casualties in Syria. We are firmly opposed to the use of chemical weapons by any country, organization or individual, under any circumstances. This has been China's clear and consistent position. China supports the carrying out of a comprehensive, objective and impartial investigation into the use of chemical weapons in Syria so as to achieve results that are based on substantial evidence and can pass the litmus test of history and truth, bringing the perpetrators and the parties responsible for the use of chemical weapons to justice. There should be no prejudgment of the outcome or arbitrary conclusions. The Security Council has a consensus on condemning the chemical-weapons attacks in Syria, establishing a new investigative mechanism and identifying the perpetrators of the chemical-weapon attack in Syria. All members of the Security Council should remain united and insist that the Council and the Organization for the Prohibition of Chemical Weapons be the main channel for dealing with the Syrian chemical-weapon issue, in an effort to seek an appropriate solution through consultations. The draft resolution that was just put to the vote in the Security Council (S/2018/321) had elements of consensus, including condemning the chemical-weapons attacks in Syria, establishing a new investigative mechanism and urging all parties to cooperate with the investigation. However, on some specific measures, it does not take full consideration of some of the major concerns of certain Security Council members on improving the mechanism's working methods and ensuring an objective and impartial investigation. Against that backdrop and in the light of our long-standing position on the question of chemical weapons in Syria, China abstained in the voting on the draft resolution. The issue of Syria is currently at a critical juncture. China remains firmly seized of the situation and is deeply concerned at the developments on the ground. China has always called for respecting the sovereignty, independence, unity and territorial integrity of Syria and insists on seeking a peaceful solution to the dispute. We oppose the use or threat of force in international relations and believe that any action taken should be in accordance with the Charter of the United Nations. The international community and all parties concerned should stand firm on the imperative need to seek a political solution to the question of Syria, step up their support for the United Nations main channel of mediation, and push for all Syrian parties to seek a Syrian-led and Syrian-owned political solution to the question of Syria, in accordance with resolution 2254 (2015). China is ready to work with all parties in an effort to push for a political solution to the issue of Syria. Mr. Tanoh-Boutchoue (Côte d'Ivoire) (spoke in French): My delegation voted in favour of the draft resolution initiated by the United States (S/2018/321) for two main reasons. With regard to the first reason, Côte d'Ivoire believes that the draft resolution conforms to our firm belief that any and all use of chemical weapons in wartime as in peacetime must be condemned and requires investigation to determine those responsible for such acts to hold them accountable. In that regard, the draft resolution submitted by the United States clearly conveys the resolve of the international community to see perpetrators of chemical attacks identified and prosecuted so that they are accountable for their acts. Concerning the second reason, Côte d'Ivoire believes that the text of the draft resolution provides 10/04/2018 The situation in the Middle East S/PV.8228 18-10187 7/21 guarantees with regard to the credibility of the outcome of investigations. The text insulates such investigations from any political influence and clears a path for the experts' professionalism and independence and the impartiality of the mechanism itself. By voting in favour of the draft resolution, the Ivorian delegation wanted to show its solidarity with Syrian victims who are suffering from the consequences of an endless war and to help meaningfully safeguard international peace and security. Sadly, my delegation notes that divisiveness within the Security Council prevented the adoption of the American draft resolution, which Côte d'Ivoire painfully regrets. It is time that efforts be made to unify the Council if we want truly to work to achieve international peace and security. Mr. Radomski (Poland): The use of chemical weapons is a serious atrocity, which may amount to a crime against humanity and a war crime. Accountability for such acts is a requirement under international law — and central to achieving sustainable peace in Syria. Draft resolution S/2018/321, presented by the United States, addressed the most pressing needs related to the use of chemical weapons in Syria, including the role of the Organization for the Prohibition of Chemical Weapons and its Fact-finding Mission, securing humanitarian access and, last but not least, creating a new, truly independent and impartial accountability mechanism. We thank the American delegation for its ongoing leadership in the negotiations. We appreciate its flexibility and fully understand and share the rationale behind putting this text to the vote today. Because of the use of the veto by the Russian Federation, the Security Council failed once again today to establish an accountability mechanism. By that act, Russia undermined the ability of the Council to fulfil its primary responsibility under the Charter of the United Nations: to maintain international peace and security. We are disappointed that, for some States, political alliances and calculations proved to be more important than the need to end the horrors confronting the civilian population and the unacceptable loss of human life in Syria. Poland supports the Independent International Commission of Inquiry on the Syrian Arab Republic, the Impartial and Independent Mechanism to Assist in the Investigation and Prosecution of Persons Responsible for the Most Serious Crimes under International Law Committed in the Syrian Arab Republic since March 2011, the International Partnership against Impunity for the Use of Chemical Weapons, and other instruments that might facilitate bringing the perpetrators of chemical attacks to justice. We will join all genuine efforts to achieve that goal. Mr. Llorentty Solíz (Plurinational State of Bolivia) (spoke in Spanish): Bolivia reiterates in the strongest terms its categorical condemnation of the use of chemical weapons and the weaponization of chemical agents as an unjustifiable and criminal act, wherever, whenever and by whomever they are committed, as such use constitutes a serious crime under international law and a threat to international peace and security. There is no justification for their use regardless of the circumstances and of who uses them. We therefore reaffirm the need to maintain the unity of the Security Council so as to ensure that those who have used chemical weapons are held accountable and brought to justice so that their actions do not go unpunished. In that regard, we reiterate our support for the work being carried out by the Organization for the Prohibition of Chemical Weapons and its Fact-finding Mission so that, in line with their mandates, they can carry out the work entrusted to them in the most methodical, technical and trustworthy manner possible with the support of an independent, impartial, complete and conclusive investigation. We firmly reiterate that the work of an investigative mechanism is essential to ensuring accountability for such terrible acts. To that end, it must be independent, impartial and representative so that a transparent, impartial, complete, reliable and conclusive investigation can be carried out, and, for that to happen, we face the great challenge and the responsibility of not politicizing or instrumentalizing the Security Council. My delegation voted against the draft resolution (S/2018/321) presented by the United States of America, first of all, because we regret that once again a draft resolution was put to the vote with the knowledge that it would not be adopted by the Security Council, and, moreover, because there has already been a series of threats of the use of force accompanied by threats of unilateral action, which, of course, runs directly counter to the Charter of the United Nations. Bolivia once again makes clear its firm rejection of taking unilateral actions, because any unilateral military action that does not enjoy the approval of the Security Council is entirely illegal and contravenes the principles explicitly set forth in the Charter. In addition, any unilateral S/PV.8228 The situation in the Middle East 10/04/2018 8/21 18-10187 military action would violate the sovereignty and territorial integrity of the Arab Republic of Syria, and would affect the stability of the political process and the agreements on which progress has been made under the auspices of the United Nations. Mr. Van Oosterom (Netherlands): In my statement yesterday (see S/PV.8225) I urged the Security Council not to stand idly by and watch as a spectator while chemical weapons were being used in Syria. In our opinion, the Council should act, condemn, protect, and hold to account those responsible. Those elements are all reflected in draft resolution (S/2018/321) put forward by the United States, and that is why the Kingdom of the Netherlands voted in favour of that draft resolution. We thank the United States delegation for drafting the text. We appreciate the earlier rounds of negotiations and the flexibility displayed at yesterday's late-night round. Together with others, we are extremely disappointed that an attempt to set up an effective mechanism of attribution on the use of chemical weapons has failed once again. Today we witnessed the twelfth overall Russian use of the veto concerning Syria, including six pertaining to chemical weapons. As I said yesterday, if the Russian representative claims that the chemical-weapons attack in Syria is a fabrication, he should not veto the draft resolution. By vetoing this draft resolution, the Russian Federation assumes a heavy responsibility for continued impunity and the horrible use of chemical weapons in Syria. Because of this permanent member, the Council is not even able to condemn the use of chemical-weapons attacks this past weekend in Douma, during which the White Helmets once again demonstrated their unwavering commitment to their life-saving work in the most difficult circumstances. With regard to the draft resolution proposed by the Russian Federation (S/2018/175), the Netherlands will vote against it. That draft resolution falls short in every possible way. It seems that the Russian Federation is unable to support an independent and impartial investigative mechanism. It seems that it can accept a mechanism only in which itself can decide when, where, how and by whom the investigation would be conducted, while leaving the mandate attributed to the Council subject to its veto. This cannot be the end of the issue. The Security Council cannot remain passive in the face of the atrocities being committed in Syria. We must continue to work for an effective attribution mechanism, inside and outside the Security Council. Impunity must not prevail. The President (spoke in Spanish): The Security Council is ready to proceed to the vote on the draft resolution contained in document S/2018/175, submitted by the Russian Federation. I shall now give the floor to those members of the Council who wish to make statements before the voting. Mr. Nebenzia (Russian Federation) (spoke in Russian): Before I speak about the draft resolution before us (S/2018/175), I would like to say that I am very happy that my British colleague is familiar with the classic works of Marxism-Leninism, although that is hardly surprising, because Marx, Engels and Lenin were frequent visitors to London — indeed, Marx is buried there. But I would like to cite another quotation from Lenin, who wrote an article entitled "Better Fewer, but Better". After the Organization for the Prohibition of Chemical Weapons-United Nations Joint Investigative Mechanism (JIM) on the use of chemical weapons in Syria ended, in November of last year, it was Russia that found itself in the forefront of the efforts to fill the resulting gap. We drafted a resolution on the issue that we submitted to our colleagues for their consideration on 23 January. The Western camp immediately gave the draft text a hostile reception, since it eliminated the loopholes that enabled investigations to be manipulated and handed over to the control of the opponents of Damascus, as occurred with the JIM and which was the reason for its premature demise. I want to emphasize that we have not invented anything new in our text, but have merely brought the principles for the work of the new mechanism in line with the standards of the Chemical Weapons Convention. We now have a real opportunity to create a genuinely independent and impartial working mechanism that would help the Security Council to identify those responsible for the use of chemical weapons in the context of the conflict in Syria. All that it needs is for Council members to vote in favour of our draft resolution, and we call on them to do that. The President (spoke in Spanish): I shall now put to the vote the draft resolution contained in document S/2018/175, submitted by the Russian Federation. A vote was taken by show of hands. 10/04/2018 The situation in the Middle East S/PV.8228 18-10187 9/21 In favour: Bolivia (Plurinational State of), China, Equatorial Guinea, Ethiopia, Kazakhstan, Russian Federation Against: France, Netherlands, Peru, Poland, Sweden, United Kingdom of Great Britain and Northern Ireland, United States of America Abstaining: Côte d'Ivoire, Kuwait The President (spoke in Spanish): The draft resolution received 6 votes in favour, 7 votes against and 2 abstentions. The draft resolution was not adopted, having failed to obtain the required number of votes. I shall now give the floor to those members of the Council who wish to make statements following the voting. Ms. Pierce (United Kingdom): As I have taken the floor once today already, I will be brief. With regard to Karl Marx, I think he must be turning in his grave to see what the country that was founded on many of his precepts is doing in the name of supporting Syria by condoning the use of chemical weapons on Syrian territory. We voted against the Russian draft resolution (S/2018/175) for a number of reasons. The Russian text is a distraction. It has lain dormant around the Security Council for weeks. There was no attempt to meet other Council members' concerns in its drafting, unlike the United States text (S/2018/321), which had adapted its original preferences precisely to try to meet those of the Russian Federation and others. The Russian text does nothing to bring a political process any closer. Specifically, it moves the parameters on access and imparts a quasi-judicial standard — "beyond a reasonable doubt" — that is inappropriate for the type of investigation that the Council wishes to establish. If the Russians want a criminal investigation, they could always suggest that we refer the matter to the International Criminal Court. Furthermore, there is selective quoting of the Chemical Weapons Convention to undermine the Organization for the Prohibition of Chemical Weapons-United Nations Joint Investigative Mechanism, and it takes a selective approach to the parameters of the Organization for the Prohibition of Chemical Weapons. But, above all, the text is unacceptable because it seeks to assert that sovereign States are above international law and international norms. That is breathtaking both in its arrogance and its ignorance, and for that reason alone, if not the others, we could not support it. Mrs. Haley (United States of America): Yesterday I said that history will record this moment (see S/PV.8225) as one when we as the Security Council either lived up to our responsibilities or showed our complete failure to protect the Syrian people. Today we have our answer. The votes have been cast. The record will show that today some countries decided to stand up for truth, accountability and justice for the Syrian people. Most countries saw the horror that took place in Douma last weekend at the hands of the Al-Assad regime and realize that today was a time for action. Month after month, the Al-Assad regime, with the full support of Russia and Iran, has strung the Security Council along. They ignored our calls for a ceasefire, for political dialogue and for deliveries of humanitarian aid. They ignored our calls to stop using chemical weapons — weapons that are universally banned from war. And then, last weekend, the Al-Assad regime forced a moment of reckoning on all of us by gassing people in Douma. The United States and the countries that joined us today could not allow that attack to go unanswered. The record will not be kind to one permanent member of the Council. Unfortunately, Russia has again chosen the Al-Assad regime over the unity of the Security Council. We have said before that Russia will stop at nothing to shield the Al-Assad regime, and now we have our answer. Russia has trashed the credibility of the Council. It is not interested in unity or compromise. Whenever we propose anything meaningful to Russia, Russia vetoes it. It is a travesty. It has now officially vetoed draft resolutions that would hold Al-Assad accountable for these barbaric chemical attacks six times. Things did not have to turn out this way. For weeks, the United States has led transparent, good-faith negotiations with all Security Council members to establish an attribution mechanism for chemical weapons in Syria. We started from the simple premise that every Council member would want to know who was responsible for using those barbaric and illegal weapons. We did everything to accommodate Russia's views. Russia surprised us with a proposed draft resolution (S/2018/175), calling all of us into the S/PV.8228 The situation in the Middle East 10/04/2018 10/21 18-10187 Security Council Chamber and handing out the draft text on the spot. After hearing widespread concerns about its draft resolution, Russia moved ahead anyway, accommodating no one's views. We could have done the same, but instead we tried to take as much as we could from Russia's draft text, while maintaining an impartial and independent process. We negotiated in good faith. Many aspects of our draft resolutions were similar. Russia said that the investigators should have safe access to the places where chemical weapons were used. We agreed. Russia said that it wanted an impartial, independent and professional investigation. We agreed. Russia said that the investigators should be recruited on as wide a geographical basis as possible. We agreed. Russia said that it wanted reports on the activities of non-State actors involving chemical weapons. Although that sounded to us like an attempt to distract from the Al-Assad regime, we included Russia's request. We even gave our mechanism the name that Russia wanted — the United Nations independent mechanism of investigation. There were really only two key differences between our draft resolution and that of Russia, but those differences speak volumes. First, Russia wanted to give itself the opportunity to approve the investigators who were chosen for the task. Secondly, Russia wanted the Security Council to assess the findings of any investigation before any report was released. Does any of that sound independent or impartial? Russia's proposal was not about an independent and impartial investigation at all. It was all about protecting the Al-Assad regime. This is a sad day. The United States takes no pleasure in seeing Russia exercise its sixth veto on the issue of chemical weapons in Syria. Only last week, we had hoped that the one-year anniversary of the Khan Shaykun attack might be the start of a renewed partnership to combat chemical weapons. However, those deadly weapons have been used on Syrian families again. When the people of Douma, along with the rest of the international community, looked to the Council to act, one country stood in the way. History will record that. History will record that, on this day, Russia chose to protect a monster over the lives of the Syrian people. Mr. Wu Haitao (China) (spoke in Chinese): China has stated its principled position on the chemical weapons attack in Syria. The draft resolution on the establishment of a new investigative mechanism submitted by the Russian Federation (S/2018/175) condemns the chemicals weapons attack in Syria and calls for the creation of a new investigative mechanism to establish the facts and the truth. We can all agree on those positive elements. In addition, it proposes improved working methods compared to previous investigative mechanism and set out concrete steps to carry out a robust on-site investigation on the ground and to ensure impartiality in the process of collecting evidence. As a result, the new investigative mechanism would be able to function with greater professionalism and to reach a truly credible conclusion. Those elements are in line with China's principled position. We support Russia's draft resolution. China regrets that the draft resolution was not adopted. Mr. Ndong Mba (Equatorial Guinea) (spoke in Spanish): I am taking the floor following the voting on the two draft resolutions (S/2018/175 and S/2018/321) above all to express our frustration over the fact that the Security Council was not able to adopt either the first or the second draft, which sought to give the Council an independent and professional mechanism with a mandate to attribute responsibility for the use of chemical weapons, despite the fact that all Security Council members expressed their desire in that regard. That is precisely why we voted in favour of both draft resolutions in the hope of having a new monitoring mechanism to attribute responsibility so as to protect people from the terrible and harmful effects of such chemical weapons. Despite the negative outcome of the voting on both draft resolutions, the Government of the Republic of Equatorial Guinea, whose position on the use of chemical weapons we have clearly set out during the debates on the issue, wants the members of the Security Council to seek and to explore other alternative draft texts that could merit the joint agreement or the consensus of the Security Council so that we can establish that new mechanism as soon as possible. That is what the people who are suffering, or in the future may suffer, the terrible effects of chemical weapons hope and expect of the Security Council. Mr. Alemu (Ethiopia): It is indeed regrettable that the Council could not adopt a resolution to establish a new mechanism that would identify those responsible 10/04/2018 The situation in the Middle East S/PV.8228 18-10187 11/21 for the use of chemical weapons in Syria. Establishing such a tool would have sent a quick and unified message regarding the resolve of the Council not to tolerate impunity. That is how we view the defeat of both draft resolutions (S/2018/175 and S/2018/321). However, we were not at all surprised. We voted in favour of both draft resolutions, consistent with our position in reaffirming the importance of setting up an independent, impartial and professional investigative mechanism with a view to ensuring accountability. No doubt, such a mechanism would clearly have addressed the existing institutional gap in that regard, which continues to be a source of major weakness in the fight against impunity. Both draft resolutions sought the establishment of such a mechanism. Clearly, there are differences, among others, concerning some aspects of the accountability mechanism. We believe that we have come some distance in bridging those differences. It would have been a major achievement, both functionally and from the point of view of enhancing trust, which is so greatly needed in order to address the challenge not only of ensuring non-proliferation but also of advancing the cause of international peace and security. That was why we were hoping that we could achieve consensus on the matter and unity within the Council. Frankly speaking, we do not like what we see. At the risk of sounding self-righteous — and the challenge that we face makes taking the risk appropriate — we must say that we are deeply disappointed about the situation that we are in. Since we have no alternative, it remains important that we all persevere in continuing our dialogue and supporting the efforts to ensure unity, without which the Council will not be in a position to discharge its principal responsibility of maintaining international peace and security, in particular repairing the damage to the chemical weapons disarmament and non-proliferation regime. Yesterday, we expressed our concern about the difficult situation we are currently facing (see S/PV.8225). We do not wish to repeat what we said, but allow me to state in closing that we look forward to handling the issue of the alleged use of chemical weapons in Douma, eastern Damascus, with a greater sense of responsibility. That is how we intend to look at the draft resolution from Russia before us, a draft which, in our view, is relatively similar to the draft resolution informally made available by Sweden yesterday, whenever the Council is ready to handle it. Mr. Alotaibi (Kuwait) (spoke in Arabic): I support the statement in explanation of vote on the American draft resolution (S/2018/321) made earlier in the meeting by the representative of the United Kingdom, who said that today is actually a sad day. It is a sad day for the non-proliferation regime, and a sad day for civilians — particularly women, children and the elderly — throughout Syria, and specifically Douma in eastern Ghouta. We ask their forgiveness because we have disappointed them once again. The Council has been unable to establish a mechanism that would hold accountable those who commit crimes by using chemical weapons in Syria. We ask their forgiveness because the Council has been unable to put an end to the serious and gross violations of international humanitarian law, human rights law and many Security Council resolutions condemning the use of chemical weapons in Syria. We ask their forgiveness because the Council has been unable to hold to account the perpetrators of crimes related to the use of chemical weapons in Syria. Our position has always been clear. We have called for consensus in the Council on this sensitive issue, which touches on accountability and impunity. We voted in favour of the United States draft resolution because it contains the basic elements that we think are necessary to establish any new accountability mechanism in Syria in order to guarantee its independence, neutrality and professionalism. The mechanism would identify the perpetrators responsible for any chemical attack, and then the Security Council would shoulder its responsibility in terms of sanctions. We abstained in the voting on the draft resolution presented by the Russian Federation (S/2016/175) because it did not include the elements to which I have referred. It would undermine the credibility of the new mechanism by depriving it of its fundamental terms of reference, namely, to determine whoever is responsible in the event of attacks using chemical weapons. We are very concerned about the result of voting today because it will encourage parties to the conflict to continue using chemical weapons in the absence of accountability. Kuwait supported the code of conduct whereby the States members of the Security Council would commit to not opposing draft resolutions dealing with crimes against humanity, genocide and war crimes. We also S/PV.8228 The situation in the Middle East 10/04/2018 12/21 18-10187 supported the French-Mexican initiative on abstention in the use of the veto in cases of human rights violations. As a result of the voting today, and based on our commitment to abiding by the four Geneva Conventions and their two Additional Protocols, international humanitarian law and the final outcome of 2016 World Humanitarian Summit, we call again for crimes against humanity and war crimes, as well as humanitarian issues, to receive due attention. That would include allowing the safe and sustainable delivery of humanitarian assistance and medical evacuations, and preventing the siege of residential areas. These should be treated as procedural issues; they should not be subject to a veto so that such human tragedies and sufferings are never repeated. Mr. Skoog (Sweden): Like everyone else, we deeply regret that today the Council was prevented once again from establishing a responsibility-attribution mechanism for the purpose of impartially identifying the perpetrators and organizers of the use of chemical weapons in Syria. I am sure we all share a sense of very tragic déjà vu as we repeat the scenario the Council faced in November when the renewal of the mandate of the Joint Investigative Mechanism was blocked. However — and I apologize to all of those who are tired of hearing me say this — we will not give up. Efforts to reach an agreement on a responsibility-attribution mechanism must continue, and we support all serious and genuine initiatives that aim to achieve this objective. We stand ready to help facilitatory efforts to find a way forward. Accountability for the use of chemical weapons is crucial. As we have stated before, the Syrian people suffering from more than seven years of conflict deserve no less from us. They want peace and justice, not further military escalation or impunity. A collective response to the most recent alleged chemical weapons attack in Douma therefore remains urgent and critical. The credibility of the Council is at stake. We must now come together to swiftly condemn the use of chemical weapons in Syria and express alarm at the alleged attack in Douma. We must support an immediate and further investigation through the Organization for the Prohibition of Chemical Weapons, and we must demand full, free and safe access without any restrictions or impediments to the fact-finding mission in its immediate deployment to Syria. Establishing the facts of what has taken place in Douma remains an essential first step towards confirming the alleged use of chemical weapons and finding the truth, and we need independent, impartial attribution of guilt followed by full accountability. The Council must remain seized and live up to its responsibility. That is why we circulated yesterday a draft text aimed at finding common ground. We stand ready to work tirelessly to find agreement on a robust, swift and immediate response. We need to come back together again after the failure that we have just witnessed. Mr. Tumysh (Kazakhstan): Our position remains unchanged and consistent. Due to well-known historical reasons, Kazakhstan has always taken a firm and resolute stance of uncompromising condemnation of any use of weapons of mass destruction, including chemical weapons. We do so as that is an extremely heinous action and an unacceptable war crime. We have also been in support of attaching paramount importance to the creation of a new investigative mechanism. That has been strongly reiterated, and we have pressed for its urgency. Impunity for chemical crimes is not acceptable. It sends the wrong signal to those who continue to use or intend to use such an extremely heinous weapon. However, in order to punish anyone, we must be able to prove guilt completely and irrefutably. In that regard, the creation of a full-fledged, impartial and independent investigative tool is of the utmost necessity for all. We have worked in earnest with the delegations of the United States and the Russian Federation. We must recognize that the use of chemical weapons in Syria continues, along with the persistent threat of chemical terrorism, to present a grave reality. In addition, many allegations of the use of chemical agents in Syria are still undisclosed. Based on the aforementioned circumstances and understanding the need to preserve this mechanism, we supported both draft resolutions intended to create new investigative mechanisms. We urge that we all work together for the maintenance and strengthening of international peace and security. Mr. Llorentty Solíz (Plurinational State of Bolivia) (spoke in Spanish): This meeting is an interesting one from a variety of perspectives. One is that Lenin and Marx, two anti-imperialists, have been invoked more than once. What we have seen today is related to that topic. It is a fact that all empires are under the illusion that they are morally superior to the rest of us, that they believe themselves to be exceptional and indispensable and that they are above the law. In this, as in other cases, they do not seek to advance democracy or 10/04/2018 The situation in the Middle East S/PV.8228 18-10187 13/21 freedom, but rather ultimately to expand their power and domination worldwide. What we have seen today is a sad reflection of what is happening on the battlefield in Syria and of those interests. I would like to echo the words of the Swedish Ambassador in urging the Security Council not to rest until we are united and can reach consensus, if indeed we believe in the purposes and principles of the Charter of the United Nations. It is the Charter, and whether the members of the Council can fulfil it, that is ultimately at stake. One of our responsibilities under it is to refrain from taking unilateral action. We hope that principle will be honoured. The President (spoke in Spanish): The Council is ready to proceed to the vote on the draft resolution contained in document S/2018/322, submitted by the Russian Federation. I shall now give the floor to those members of the Council who wish to make statements before the voting. Mr. Nebenzia (Russian Federation) (spoke in Russian): We too are sorry that our draft resolution (S/2018/175) was not adopted today, but at the moment neither it nor the United States draft resolution (S/2018/321) would have had any influence on the investigation of the alleged incident in Douma. Right now, that is not what they are about. There is no need to mislead anybody by saying that, or that there were intensive consultations on the American draft resolution but not on ours, or that most of our amendments were supposedly taken into account. Our colleagues will now tell the press that we vetoed their resolution, while modestly remaining silent about the fact that just as with the draft resolutions on the Organization for the Prohibition of Chemical Weapons-United Nations Joint Investigative Mechanism, they also vetoed ours. Yesterday, during the meeting on threats to international peace and security (see S/PV.8225), there was an emotional discussion of the event, or the alleged event, in Douma on 7 April. Based on the results of the inspection conducted by our specialists, we said that a chemical attack could not be confirmed. Nonetheless, we advocated for the speediest possible investigation of all of the circumstances by the Organization for the Prohibition of Chemical Weapons (OPCW) and affirmed our willingness to facilitate its work on the ground. The Government of Syria has sent the OPCW an official request that such a mission be dispatched to Douma as soon as possible. Yesterday, the Swedish delegation put forward a fairly constructive text for a corresponding draft resolution. Unfortunately, their initiative was undeveloped and was trampled down thanks to the confrontational efforts of the United States and its closest allies, which had decided to shift the focus away from the issue of an investigation of what happened on 7 April. That is understandable, because they have already identified the guilty parties. As far as they are concerned, the so-called regime, along with Russia and Iran, is always to blame for everything. The investigation does not interest them. Well, sometimes it does, but only if it is based on so-called exclusive data from the opposition's social networks. For the hundredth time, I would like to ask the same question yet again. Can someone here explain clearly and plainly why Damascus needed this alleged chemical attack in Douma in principle, especially since practically all of the militias had evacuated Douma by then? And the militias who were still being evacuated on 8 April knew nothing about the alleged occurrence of this chemical attack. I will answer my own question. The provocation was desperately needed by the militias who received that very timely support from the United States and other Western countries. We decided to develop the Swedish initiative, and our draft resolution notes the Syrian Government's invitation to the OPCW Fact-finding Mission to visit the site of the alleged event without delay. It welcomes the decision of the Director-General of the OPCW Technical Secretariat to send the Mission to Syria in order to conduct investigative work in line with Chemical Weapons Convention standards. It takes into account the guarantees of safe access provided by the Syrian authorities and Russian military forces. Fifteen days later, the Secretary-General would submit the first report to the Security Council. This is a strictly practical, non-confrontational and depoliticized initiative in support of the OPCW, which would help the specialists in this area determine what did, or rather did not, take place in Douma. And that is the priority now, not the draft resolution on a United Nations independent investigative mechanism, which was hastily submitted for a vote with the obvious aim of seeing both draft resolutions vetoed. We hope that Council members will give this initiative their unanimous support so that the process can begin as soon as possible. According to our information, two S/PV.8228 The situation in the Middle East 10/04/2018 14/21 18-10187 expert groups from the OPCW Fact-finding Mission should leave for Syria by the end of this week. Whatever the excuse that may be given, if the experts do not reach Douma because they have been prevented by those who continue to speculate about the chemical issue in order to smear Syria and Russia, that will be yet another piece of evidence showing that behind this thoroughly false story are dirty geopolitical games and, what is worse, aggressive military plans capable of reversing the positive trend in the resolution of Syria's conflict and inflicting a painful blow on a region already tormented by adventurist assaults. We are witnessing all of that literally in real time. We request that you put this draft resolution to a vote, Mr. President. Mr. Skoog (Sweden): We want swift and resolute action today, and we want the Security Council to shoulder its collective responsibility. But I am not sure that we have exhausted all the avenues that could get us there, nor am I sure that voting on this new Russian draft resolution (S/2018/322) will get us there either. We feel that we are at a very fragile stage of Council deliberations right now, and we need to reflect carefully on the way forward to ensure that we do not jump into further paralysis, with consequences that will be difficult to defend or repair. That is why I would like to ask you, Mr. President, to suspend the meeting right here and now so that we can all move into consultations and carefully and collectively reflect on the next step. The President (spoke in Spanish): The representative of the Russian Federation has asked to make a further statement. Mr. Nebenzia (Russian Federation) (spoke in Russian): We listened carefully to what the Permanent Representative of Sweden has just said. To be candid, we are somewhat puzzled by his statement, because the draft resolution that we submitted (S/2018/322) is, in essence, based on the same idea as the draft submitted yesterday by the Swedish delegation. I do not know what we are going to consult on in consultations. I believe we already consulted on this subject yesterday. However, out of respect for the Swedish delegation and those delegations who would like to hold consultations, we are not against that. But let me say right away that we intend to put this draft resolution to a vote today, after our consultations. We hope that the consultations will be constructive and will not drag on for long, because that is certainly not necessary at this point. We need to adopt this draft resolution in support of the mission of the Organization for the Prohibition of Chemical Weapons in order to establish the facts on the ground as quickly as possible. The President (spoke in Spanish): If there is no objection, I will suspend the meeting. We will continue after our consultations. The meeting was suspended at 4.40 p.m. and resumed at 5.45 p.m. The President (spoke in Spanish): I shall now put to the vote the draft resolution contained in document S/2018/322, submitted by the Russian Federation. A vote was taken by show of hands. In favour: Bolivia (Plurinational State of), China, Ethiopia, Kazakhstan, Russian Federation Against: France, Poland, United Kingdom of Great Britain and Northern Ireland, United States of America Abstaining: Côte d'Ivoire, Equatorial Guinea, Kuwait, Netherlands, Peru, Sweden The President (spoke in Spanish): The result of the voting is as follows: 5 votes in favour, 4 against and 6 abstentions. The draft resolution was not adopted, having failed to obtain the required number of votes. I shall now give the floor to those members of the Council who wish to make statements following the voting. Ms. Pierce (United Kingdom): I will be brief. In the Consultations Room just now, Mr. President, you and the representative of Sweden made valiant attempts at a compromise. We all appreciate what is at stake and thank you for your and Sweden's efforts. But, fundamentally, the United Kingdom could not vote for the Russian text (S/2018/322) because it does not establish an investigation into who was responsible for the attack. It only welcomes the Fact-finding Mission, which is already on its way. I repeat what I said in consultations: the Fact-finding Mission determines whether chemical weapons were used and, if they were, which chemical weapons were used. It does not, and cannot, establish who was responsible for 10/04/2018 The situation in the Middle East S/PV.8228 18-10187 15/21 their use — and thus start on the first step on the path to attribution and accountability. For that reason, we are not able to support the text. It would be like watching a fire, identifying that there was a fire, and doing nothing to put it out. The Russians invited us to return to the issue of an investigative mechanism on a separate occasion. I am afraid that the answer to that is 17 November 2017, when Russia vetoed a joint investigative mechanism that it had itself decided to set up. For all those reasons, all it would have taken is a written decision for an investigation set up by the Security Council. Russia could not take that small step, and therefore we were not able to support the draft resolution. I very much regret that, but the answer was in Russia's hands. Mr. Wu Haitao (China) (spoke in Chinese): Recent reports concerning the use of chemical weapons in Douma and the consequent civilian casualties have given rise to serious concern on the part of the international community. China has noted that the Organization for the Prohibition of Chemical Weapons (OPCW) has already asked its Fact-finding Mission in the Syrian Arab Republic to investigate the relevant reports. We support the OPCW in sending investigators to Syria so as to establish the truth. We call on all parties concerned to cooperate with the investigation. The draft resolution submitted by the Russian Federation (S/2018/322) expresses deep concern about the alleged use of chemical weapons in Douma on 7 April, strongly condemns the chemical-weapons attacks that took place in Syria and elsewhere, urges the OPCW Fact-finding Mission to carry out an on-site investigation, and provides that the Syrian Government and other parties will ensure the security of and safe access to investigators. The draft resolution is in keeping with China's principled position. China supports and voted in favour of the Russian draft resolution. Mr. Skoog (Sweden): We deeply regret that we have ended up here following a long day of serious efforts to move forward by some of us — I believe. We abstained in the voting on the Russian draft resolution (S/2018/322) a few moments ago because the attribution and accountability track, which we believe is important, lacked clarity. We called for consultations earlier because we felt that, provided there was political will, an opportunity remained for us to come together and shoulder our responsibility today. We put forward a draft resolution (S/2018/321) to all members that we felt was credible and assertive, and was intended to support the Fact-finding Mission of the Organization for the Prohibition of Chemical Weapons. It was also very clear in its determination to establish an impartial, independent and professional investigative mechanism, and we had suggested that the Secretary-General help us recommend the best way forward in that area and give him 10 days to come back to the Council. I believe that would have been a much better way forward than where we are right now. I am therefore very disappointed that we have not been able to move forward on this. I thank all those members of the Security Council that were ready to engage, and I just hope that we do not consider this the end with regard to ensuring that the facts will be established and that there will be true accountability and no more impunity for the horrendous use of chemical weapons in Syria and elsewhere. Mr. Ndong Mba (Equatorial Guinea) (spoke in Spanish): I once again express the frustration of our delegation over this afternoon's negative outcome. We abstained in the voting on the third draft resolution (S/2018/322), first of all because it was submitted only very late today and, secondly, because it is lacking compared to the two previous draft resolutions on which we voted in favour (S/2018/175 and S/2018/321). We believe that we should ask the representative of Sweden, Mr. Olof Skoog, not to withdraw his proposal so that following this meeting — perhaps tomorrow afternoon — as was suggested during consultations, we can continue considering and analysing it to see whether we can agree to vote on the draft resolution once we have introduced amendments and reached a consensus on the text that he has presented. Mr. Radomski (Poland): Poland voted against the draft resolution (S/2018/322) presented by Russia. We believe that the draft resolution submitted originally by Sweden was an honest attempt to enable the Security Council to respond promptly to the horrific act of violence that occurred in eastern Ghouta on Saturday. To that end, the Security Council needs to re-establish a professional, truly independent and impartial accountability mechanism. The draft resolution proposed by the Russian Federation is missing that important provision. That is why we had to vote against it. S/PV.8228 The situation in the Middle East 10/04/2018 16/21 18-10187 Mrs. Haley (United States): I thank you, Sir, and members of the Security Council for what has been another frustrating day. My parents always said that you should always see the good in everyone and in everything. I have therefore been trying to figure out what the good is in Russia. I believe that it is very good at being consistent, and I believe that it is very good at playing games. We saw that when we took up the issue of the Organization for the Prohibition of Chemical Weapons-United Nations Joint Investigative Mechanism. Russia loved the Joint Investigative Mechanism until we found one side guilty, and then it decided that it did not want it. We then adopted the ceasefire, and Russia loved the idea of the ceasefire until Al-Assad had a problem with it and subsequently violated it. Today Russia vetoed for the sixth time a draft resolution (S/2018/321) condemning Al-Assad for chemical-weapons attacks on his own people. No matter what we do, Russia will be consistent. Russia will continue to play games, and once again it is putting forward yet another surprise draft resolution (S/2018/322). The first time that any of us saw it was today at 11 a.m. The Russians held no negotiations. It took no input, and, when Sweden asked that the Council be allowed to discuss the draft resolution, Russia allowed that but did not want any changes to it. There is a reason for which Russia did not want to discuss its resolution, and that is because it does not accomplish anything. The draft resolution mainly asks for the Organization for the Prohibition of Chemical Weapons (OPCW) to send its Fact-finding Mission to Douma, but the Fact-finding Mission is already travelling to Douma. It already has a mandate to investigate and collect samples. What makes it worse is that Russia includes several provisions in its draft resolution that are deeply problematic and once again seeks to compromise the credibility of the international investigation. The draft resolution puts Russia and the Al-Assad regime itself in the driver seat for making arrangements for the Fact-finding Mission investigators. We are just supposed to trust that the same Government that says that everything concerning the Douma attack was fake will work in good faith with the OPCW. This draft resolution also tries to micromanage how the Fact-finding Mission should carry out its investigation, while dictating where the investigators should go. As we have always said, for an investigation to be credible and independent, the investigators must choose where they believe they should go. Members of the Council — least of all Russia — should not be calling the shots. For those reasons, the United States voted against the draft resolution. Mr. Alemu (Ethiopia): We voted in favour of the draft resolution (S/2018/322) because we saw value in its adoption as it offered, we thought, the possibility for the protection of the Organization for the Prohibition of Chemical Weapons Fact-finding Mission in the Syrian Arab Republic. Frankly, we tried to find weaknesses in the text. We could not. It is a matter-of-fact and uncomplicated draft resolution. We could not find any reason not to support it. Undoubtedly, it would not have made achieving attribution possible, but finding out whether chemical weapon were in fact used would have been a great achievement. Of course, so far the Russian position has been that there was no use of chemical weapons in Douma. Establishing the facts surrounding that assertion or position would have been a great achievement. We are not in a position to take advantage of the guarantee offered or the Council's strong support in that regard. We felt that the Fact-finding Mission needed the support. Mr. Nebenzia (Russian Federation) (spoke in Russian): Frankly speaking, I think all of us have seen everything for ourselves. Unfortunately, the failure to adopt draft resolution S/2018/322 really is a litmus test says a great deal and leaves us extremely apprehensive. We proposed a very innocuous draft resolution, which is moreover virtually a complete repeat of Sweden's draft text from yesterday. I find it difficult to understand which might be the parts where Mrs. Haley read between the lines to discover our scheming and our trickery. Perhaps the Permanent Representative of the United Kingdom answered that when she said that they could not adopt the Russian draft resolution — let us say it out loud — because it was a Russian draft resolution. Then everything was clear. The United States representative said that we are very good at playing games. I am not sure about that. What I am sure of is that she is very good at making threats, and the threats that the United States is making with regard to Syria should make us all extremely alarmed, because we may be standing on the threshold of some very sad and terrible events. I would once again like to ask the United States to refrain from executing the plans that it may be incubating for Syria. Unfortunately, the refusal of the United States to adopt the draft resolution speaks to the fact that our 10/04/2018 The situation in the Middle East S/PV.8228 18-10187 17/21 American partners and colleagues do not need any real investigation, which is something that we discussed earlier. We regret the fact that the draft resolution was not adopted, although it is true that the Fact-finding Mission will, I hope, reach Syria soon and be able to get to work on its principal mandate, which is establishing the facts about what really happened in Douma. To repeat what I have said once again, in all innocence, the Russian military and the Syrian Government will provide support to the mission in terms of ensuring its security. I hope that does not raise questions for anyone, because it is simply what must be done. We hope that the Mission will be able to make the trip effectively and without delay. Mr. Alotaibi (Kuwait) (spoke in Arabic): I would like to start by thanking Sweden for its efforts and attempts to achieve rapprochement and to smooth over the differences among the members of the Security Council. We are disappointed by the Council's inability to reach consensus on this important matter and by the fact that the divisions among Council members unfortunately continue. We abstained in the voting, despite the fact that the gist of draft resolution S/2018/322 calls for an investigation into what took place in Douma, which is what we called for. The investigation should be undertaken by an international, independent and impartial body, which in this case is the Organization for the Prohibition of Chemical Weapons (OPCW). However, the OPCW Fact-finding Mission will go to Syria anyway, and the Council welcomed that fact yesterday. There is therefore no need for a draft resolution. What we are looking for is an international, independent, neutral and professional body or mechanism that would investigate the incident and identify the party that has used chemical weapons, if it indeed determines that chemical weapons have been used. That approach will enable the Council to hold the perpetrators accountable, in accordance with resolution 2118 (2013). Mr. Umarov (Kazakhstan): I thank everybody for today's very difficult and unfortunately unproductive day. We voted for the Russian Federation's draft resolution (S/2018/322) on sending a fact-finding mission of the Organization for the Prohibition of Chemical Weapons (OPCW) as soon as possible because, as we said yesterday in raising this very simple question, we need to know what happened on the ground. Yesterday we were also very clear when we said that there were different and conflicting reports about the number of casualties and even about the very fact that the chemical attack had taken place. We requested and supported the important proposal that a fact-finding mission should go to Douma to establish the facts on the ground. We are not talking right now about who did it, but we are talking about the fact of the event itself. We needed to understand what was there and what had happened there. Sending a fact-finding mission was very important to us and to all the delegations that do not have a presence there to understand the objective reality of the place. Even if the only information obtained is about the kind of substance that was used, that would be very useful for us to understand who the perpetrators might be and at the very least establish the fact that a chemical attack took place. In this kind of understanding, we very much support sending OPCW experts to investigate on the ground in order to give us information on which we can base an objective opinion about the situation. We are not taking sides here, and we were very clear about that yesterday. We would like to receive full, objective, transparent and unbiased information about the facts that we are addressing here. We are therefore glad that the OPCW is sending a group to Douma, regardless of the results of today's voting on draft resolutions. We are hopeful that we can at least get this preliminary information about the situation in Douma. I would like to say once again that we in the Security Council should be objective and base our decisions on the simple facts that may be presented to us by the independent organizations that will determine whether there was a chemical attack or not. Mr. Delattre (France) (spoke in French): After having vetoed a draft resolution that sought to shed full light on acts of violence involving chemical weapons (S/2018/175), including those that took place last weekend, Russia persists in a dual strategy of obstruction and diversion on the matter. The only aim of the draft text on which we have just voted (S/2018/322) was clearly to confuse the issue. It is not a question of disputing the importance of an independent investigation by the Organization for the Prohibition of Chemical Weapons (OPCW) into what happened in Douma on 7 April. That is essential, and the investigation has already been launched. However, the Russian draft resolution, which we had to vote against, did not meet the challenges. S/PV.8228 The situation in the Middle East 10/04/2018 18/21 18-10187 Let us be clear: what we lack today, and what Russia continues to reject, is a truly independent and impartial mechanism that can attribute responsibility in order to prevent impunity. That was the raison d'être for the OPCW-United Nations Joint Investigative Mechanism. With the establishment of the Joint Investigative Mechanism, set up with the involvement of Russia, we put in place a tool for the essential deterrence of perpetrators of chemical attacks. That is clearly what we lack today. Let us be clear in saying that statements are not enough and that the Russian draft resolution is only a smokescreen that falls well short of the urgent response that the Council should provide. That is why France voted against the draft resolution and why the draft resolution was not adopted. Today I reiterate that France will spare no effort to ensure that the perpetrators of those chemical horrors are identified and held to account in an independent and impartial way. The stakes are extremely high, and we will not give up. Mr. Van Oosterom (Netherlands): We abstained in the voting on the draft resolution (S/2018/322) because we had serious hesitations about the text, as it differed in some crucial aspects from the Swedish text put forward yesterday. First of all, the text makes it insufficiently clear that the Organization for the Prohibition of Chemical Weapons Fact-finding Mission in the Syrian Arab Republic already has the mandate for on-site visits, as States have to comply with it. They do not need the Council's authorization. Secondly, the text is unduly restrictive. Paragraph 3 is not a correct reflection of the decision of the Director-General or of his existing mandate. The necessity of on-site investigations is up to the team to decide. My third point is that the fact-finding mission should be able to perform its mandate in complete independence. Fourthly, we do not want the precedent that Security Council authorization is needed for a fact-finding mission to do its work. We are convinced that those were issues that we could have solved if the draft resolution had been put forward for proper consultations. We received it this morning. We regret that those concerns could not be taken into account. My last point is that one colleague said that the litmus test of this evening, and of today, was the voting on this draft resolution. I disagree. The litmus test of today's meeting was the veto by one permanent member on the establishment of an effective attribution mechanism. Mr. Llorentty Solíz (Plurinational State of Bolivia) (spoke in Spanish): I shall be very brief. Bolivia voted in favour of the draft resolution (S/2018/322) for several reasons. One of those is that, although the nature of the events that have been condemned is unknown, the highest authorities of the Organization have pointed out that the United Nations is not is a position to verify the reports of such events. It is therefore essential to establish the truth by means of an independent and impartial investigation. Many of those reports come from non-governmental organizations (NGOs), and we know who finances those NGOs. Therefore, we must allow doubts with regard to such sources. Analysing the draft resolution submitted by the Russian Federation word by word, from the point of view of intellectual integrity, commitment to the Syrian people or international law, we found no reason to vote against the draft resolution. Nevertheless, what concerns us is what is being planned outside the structure of this edifice. While it was said today that Lenin and Marx would probably be turning in their graves, I do not know about that. But what is certain is that Churchill and Roosevelt, for example, are turning in their graves because, as founding fathers of the structure of this world order, they endowed the Security Council with the authority to use force to deal with threats to international peace and security. I am not sure that they would be very happy that the outcome of such events, without a full and conclusive investigation, is that some of its members undertake the unilateral use of force. In any case, we remain hopeful that the Security Council will shoulder its responsibility and that, through unity, it can help to identify the perpetrators of any attack against international peace and security, if that is the case. The President (spoke in Spanish): I shall now make a statement in my capacity as the representative of Peru. We regret that we were not able to achieve consensus this afternoon on a draft resolution with regard to the delicate situation in Syria. We underscore that the investigation being carried out on the use of chemical weapons must be complemented by an independent, impartial and professional mechanism that attributes 10/04/2018 The situation in the Middle East S/PV.8228 18-10187 19/21 responsibility. That is why we abstained in the voting on this occasion. We reiterate the need for the Security Council to regain its sense of unity on this very delicate subject so that it can fulfil its high responsibilities and thereby alleviate the suffering of the Syrian people. That is why we will continue to explore options on this important matter. I now resume my functions as President of the Council. I remind speakers of the content of presidential note S/2017/507 with regard to the length of statements. I now give the floor to the representative of the Syrian Arab Republic. Mr. Ja'afari (Syrian Arab Republic) (spoke in Arabic): I will give colleagues who are about to leave the Chamber some of my valuable time. They are afraid that I will beat them in the battle of arguments. They become terrified when they hear any opposing views. Those who just left the Chamber said in their statements that today was a sad day for the non-proliferation regime. I would like to refresh their memories and say that violation of the non-proliferation regime is the speciality of the following Western States. The United States of America used nuclear weapons in Japan. It used chemical and biological weapons in Viet Nam and enriched uranium in Iraq. France used Algerian human beings when it tested its first atomic bomb in the Algerian desert in 1960. In fact, it placed living Algerians in the desert tied to poles, and dropped on them the first French atomic bomb. Britain, of course, conducted all its nuclear tests in its colonies on islands in the oceans. The British Ambassador then says that day was a sad day for the people of Douma. English is not my mother tongue, but I know that there are no people of Douma. There are inhabitants in Douma. There are Syrian people. There are no people of Douma. However, beyond Marx, Engels and Lenin, I would like to quote from Shakespeare as saying: "Lies shame you. Speak the truth or remain silent". My British colleague said that Russia does not have the authority to go to Douma and establish whether or not chemicals were used there, stating that it is not within the jurisdiction of our Russian friends, who are on the ground, to go to Douma and investigate the scene. That is quite strange. Britain should have advised itself in the same manner when it sent intelligence officers to Khan Shaykhoun and conferred upon itself the authority to collect samples with the French. They took the samples to British and French laboratories, as they claimed, without coordinating with the Joint Investigative Mechanism (JIM) or the Fact-finding Mission. That is quite the paradox: giving themselves the very right that they deprive others. Approximately two weeks ago, Britain signed an agreement with the Crown Prince of Saudi Arabia for an arms deal worth $100 billion — much bigger than the Al-Yamamah deal — to continue killing people in Yemen, start new wars in the region with Iran and Syria and entrench never-ending wars throughout the entire region. That is what Britain is capable of doing. Mahatma Gandhi knew the British well, and he was right when he said, "If two fish broke out into a fight in the sea, everyone knows it was Britain that started it". The American colleague said that there is only one monster facing the entire world in defiance today. That monster has financed terrorists in Syria for seven years and provided them with arms. I would say that the monster is the United States, Britain and France. They sponsored terrorism in my country for seven years, and before that they did the same in Iraq, Afghanistan and Libya. They sponsored terrorist organizations starting with Taliban and Da'esh, down to the Al-Nusra Front, Al-Qaida, Jaysh Al-Islam, Faylaq Al-Rahman and the White Helmets, which British intelligence newly invented. The monster she spoke of unleashed lies in order to destroy, occupy and send troops thousands of miles throughout the world to destabilize international peace and security. The monster is the American who, thus far, refuses to destroy his chemical arsenal, as we know, yet lectures others on destroying chemical weapons. My French colleague said that he was horrified by the pictures he saw. But he was not horrified by the pictures of the hundreds of civilians who were killed in the 2016 French air strikes in Toukhar village in the rural area of Manbij. Two hundred civilians were killed, including entire families, by France's war planes. The French Ambassador must not have seen those pictures, and consequently they were not a source of horror for him. The concept of double standards is an understatement for those people. In response to the web of lies spread by some Western States against my country regarding the S/PV.8228 The situation in the Middle East 10/04/2018 20/21 18-10187 alleged use of chemical weapons in Douma on 7 April, the Ministry for Foreign Affairs and Expatriates of the Syrian Arab Republic sent today, 10 April, an official invitation to the Organization for the Prohibition of Chemical Weapons (OPCW) to dispatch a fact-finding mission to Douma in order to investigate the allegations of the use of chemical weapons there and to determine the facts about those allegations. I informed members of the Council of that invitation yesterday in this very Chamber (see S/PV.8225). The Syrian Arab Republic welcomes the visit of the fact-finding mission and stands ready to fully cooperate, provide all forms of assistance to the mission in the discharge of its duties and guarantee the safety of its personnel. It will also facilitate interviewing and sampling in accordance with the terms of reference. Syria looks forward to the fact-finding mission carrying out its work in a full, transparent and professional manner and while relying on credible and tangible evidence. If it does deploy, it will find Douma liberated and it will be granted full access to any location it wishes to visit. The situation is quite clear. The co-sponsors of the American draft resolution (S/2018/321) do not seek the truth, because it will simply expose them and their terrorist proxies on the ground. Instead of waiting for the OPCW fact-finding mission to determine whether or not toxic chemicals were used in Douma, they present draft resolutions that do not enjoy consensus, nor do they seek truth, but rather establish non-objective mechanisms that pre-empt results in support of their political accusations and agendas. They are aware that a clone of the JIM would not be accepted by the States in the Council that are dedicated to the quest for truth regarding who is using toxic chemicals against Syrian civilians. In that regard, I underscore that the United States, Britain and France made the JIM fail by thwarting it through politicizing its work, putting pressure on members of its leadership and blackmailing them. Consequently, the JIM lacked credibility and professionalism, as it fabricated reports that accused the Syrian Government based on the so-called open sources, of course including the White Helmets, and false testimonies and fabricated evidence emanating mostly from terrorist groups, most important of which is the terrorist Al-Nusra Front and the White Helmets, which is the British misleading media arm of the Al-Nusra Front. The scenario that we witness today is exactly similar to what we witnessed a year ago when the United States of America launched a wanton aggression on the Al-Shayrat air base, which was founded on flimsy arguments and fabricated pretexts stating that the Syrian Arab Army used chemical weapons in Khan Shaykhoun. Those allegations were proven false when the United States and its allies prevented the experts of the JIM from visiting Khan Shaykhoun and collecting samples from the Al-Shayrat air base. Things are crystal clear. The aggression of the United States and its accomplices, throughout history, thrives on lies, deceit and hegemony, as well as on the rule of the powerful. It is a brutal approach that will never respect the rule of law and international legitimacy. For seven years, my country, Syria, has been a stark example of what the United States and Britain did when they unleashed lies, misleading information and fabricated stories in this very Chamber in order to destroy and occupy Iraq. Their actions were grounded on the pretext of a significant lie, that is, the existence of the so-called weapons of mass destruction in Iraq. I am compelled each and every time to remind the Council of the position of former Secretary of State Colin Powell when, in this very Chamber (see S/PV.4701) — and I was sitting where the Deputy Permanent Representative of China is seated today — he presented tapes, documents, maps and pictures that were later discovered to have been produced, faked and fabricated by the American intelligence services for the purpose of invading Iraq. The operation was prepared in advance. The same scenario occurred with Libya. The truth must be revealed. For centuries the world has witnessed various instances of occupation and hegemony, whose sole purpose was to loot the wealth of nations, occupy land or impose a geopolitical agenda. However, political immorality has reached a depth today to the extent that Libya has been destroyed and many of its people killed to cover up cases of bribery and financial corruption involving the President of a permanent member of the Council that talks about democracy and freedom. It is so low today to the extent that a permanent State regrettably forces Arab oil-exporting countries to foot the bill for its ongoing aggression and military intervention in my country, Syria. It is a business deal forged between the corrupt with the financial means and a mercenary who has weapons and power. Some permanent members of the Council commit acts of aggression against sovereign 10/04/2018 The situation in the Middle East S/PV.8228 18-10187 21/21 countries simply to detract attention from domestic crises and ongoing controversy surrounding their political elite. Following seven years of a dirty terrorist war that was imposed upon us, we in Syria believe that clear options exist — but they pose a major challenge to the majority of Council members. The Council must refute the lies and reverse the political deterioration that the United States, Britain and France are trying to push the Council towards engaging in. It is up to the Council today, and in the future, to make its decision. World public opinion and the people of the free world will judge whether or not the Council has assumed its responsibility to uphold international legitimacy, maintain international peace and security and protect the world against the horrible terrorism that is used and exploited by those three permanent member countries to undermine the stability and self-determination of States. I call upon the members of the Council to uphold a global, ethical and multilateral political system that believes in international law and in the right of peoples to self-determination, and rejects military, political and economic hegemony. In conclusion, my country reiterates its condemnation in the strongest terms of any use of chemical weapons by any party, anywhere and under any circumstances. My country stands ready to cooperate with the Organization for the Prohibition of Chemical Weapons to reveal the allegations and lies being promoted by some Western parties so as to justify their aggression and serve their own political agenda. Their fleets are now in the eastern Mediterranean, waiting for the veto in order to start their aggression. I would like to inform those Western parties — and they must pay close attention to what I say — that their threats of aggression, manoeuvres, lies and terrorism will never prevent us — as one of the founding States of the Organization — from exercising our duties and rights under the Charter of the United Nations and our national Constitution to protect our sovereignty and territorial integrity and to fend off aggression from any source. We will not allow anyone — big or small, permanent member or non-permanent member — to treat us the way Iraq and Libya were treated. The meeting rose at 6.35 p.m.

This study reviews: (1) how levels of donor financing of the health sector in Somalia varied over the decade 2000-09, (2) which health interventions were prioritized by donors, and (3) how evenly health sector aid was distributed to the different zones of Somalia. The overall aim of the study was to create evidence for donors, implementers, and health specialists involved in allocation of financial resources to the Somalia health sector. The results of the study are based on quantitative data collected from 38 Development Assistance Committee (DAC) donors and implementing agencies active in Somalia. Quantitative data were collected between March and May 2007 and in March 2010, with response rates of 96 and 95 percent, respectively. The report is organized in five chapters. Chapter one provides the background to the study, along with its aims and objectives, and contextualizes the study area, Somalia. Chapter two provides the conceptual framework for the research by looking at aid financing trends in developing countries, in the health sector, in fragile states, and in Somalia. Chapter three describes the methodology, the data collection process, types of data collected, and methodological limitations. Chapter four presents the quantitative findings in terms of total health sector aid financing, and expenditure by disease and by zone. Chapter five offers conclusions linked to the four primary study objectives and provides recommendations for future funding.

Pakistan has made strides over the last decade in its Acquired Immunodeficiency Syndrome (AIDS) response, with active surveillance, considerable research, both governmental and non?governmental prevention and care activities, and treatment since 2005 to 2006. However, the Human Immunodeficiency Virus (HIV) prevalence among People Who Inject Drugs (PWID) has not declined, coverage of current prevention and treatment programs remains limited and the gains made to date are threatened by internal and external factors. This report attempts to review and synthesize available data on HIV in Pakistan and to use these data to suggest strategic priorities for the next phase of the HIV response in an effort to improve the allocative efficiency of resources and effective and efficient implementation of the response. This report presents an integrated model for HIV services delivery that depicts a continuum of care from prevention outreach to treatment with a focus on evidence based interventions and strong linkages. It describes three potential models for Volunteer Counseling and Testing (VCT) services for most at risk populations that increase outreach and engagement with PWID, hijra communities, and Male Sex Workers (MSWs), and their clients. It also places heavy emphasis on evidence based approaches to prevention including expanding treatment for High Risk Groups (HRGs) and improving the linkages for HIV positive and HIV negative PWID for drug treatment services, such as Methadone Maintenance Therapy (MMT), and outlines the steps for an evidenced based, effective and efficient policy response at a time of shrinking resources for HIV in overall low prevalence settings. This report is organized as follows: chapter one gives introduction; chapter two presents epidemiology methods; chapter three gives country context; chapter four presents status of HIV epidemic; chapter five gives summary of key findings; chapter six deals with systems response to HIV and AIDS in Pakistan; chapter seven gives key policy recommendations; and chapter eight gives conclusion.

This report discusses selected issues regarding accountability in public services. The introduction discusses the accountability framework that will be used for the report. Chapter 1 assesses South Africa's progress on service access and quality, and summarizes recent policy initiatives. Chapters 2, 3, and 4 describe the international and South African experience with mechanisms that seek to improve accountability - public sector reform, citizen report cards, and others - and posits hypotheses to be explored in the following chapters. Chapter 5 applies the World Bank's accountability framework to a participatory assessment of services in six municipalities in South Africa. Chapters 6 and 7 apply the framework to the education and water and sanitation sectors. Chapter 8 explains why community-driven development does not factor in any main South African development programs. Chapter 9 explains the continuing learning practices pioneered in the manufacturing sector and addresses how these practices might be used by the South African government to effect change. Chapter 10 summarizes the conclusions, translates these into main hypotheses to be tested in future work, and formulates a number of policy recommendations for public debate.

Issue 12.5 of the Review for Religious, 1953. ; A.M.D.G. Review for Religious SEPTEMBER 15, 1953 Pleasure and Ascetical Life . Joseph P. Fisher intergroup Relations " Wiiliam H. Gremley The Religion Teacher . Sls~er M. Acjneslne Practice of the Holy See ¯ Joseph F. Gallen Discipline . c.A. Herbst Questions and Answers Rural Parish Wo~'kers VOLUME XII NUMBER RI VII:::W FOR RI::LI IOUS VOLUME XlI SEPTEMBER, 15, 1953 NUMBER 5 CONTENTS SOME THOUGHTS ON PLEASURE AND THE ASCETICAL LIFE-- Joseph P, Fisher, S.J . 225 OUR CONTRIBUTORS . 230 ABOUT BOOKS . 230 SOME DEVELOPMENTS IN INTERGROUP RELATIONS-- William H. Gremley . . . . . 231 A YEAR WITH THE RURAL PARISH WORKERS . 242 PAGING THE RELIGION "TEACHER--Sister M. Agnesine, S.S.N.D. 248 PRACTICE OF THE HOLY SEE--Joseph F. Gallen, S.J .2.5.2 DISCIPLINE--C. A. Herbst, S.J . 272 QUESTIONS AND ANSWERS-- 25. Second Year of Novitiate . 276 26. Authority of Superior and Novice Master . 278 27. Sleeping Quarters of Novices . 279 28. Fugitive Religious and Dowry . 280 REVIEW FOR RELIGIOUS, September, 1953, Vol. XII, No. 5. Published bi-monthly: January, March, May, July, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Jerome Breunig, S.J., Augustine G. Ellard, S.J., Adam C. Ellis, S.J., Gerald Kelly, s.,j., Francis N. Korth, S.J. Copyright 1953, by Adam C. Ellis, S.J. Permission is her.eby gra,nted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy. Printed in U. S. A. Before wrlt;ncj to us, please consult notice on inside back cover. Some Thought:s on Pleasure and !:he Ascet:ical Life Joseph P. Fisher, S.J. ¯|T IS ALMOST INEVITABLE that a good many young reli- | gious, especially among the more fervent, run into certain difficul-ties in squaring their attitude toward pleasure and their acceptance of it with certain ascetical ideals. Practically all ascetical literature, as in a certain sense it must, enlarges on the danger of pleasure and sometimes almost gives the idea to inexperienced minds that pleasure is evil in itself. Likewise there is the insistence that the harder, the more painful, a thing is, the better. While this is true ~rightly under-stood, . young minds frequently make. no qualifications and hence fall into error. Often enough the lives of the saints seem to confirm their exaggerations. The, attitude of mind engendered by such misunder-standings makes for certain practical difficulties in the conduct of these young religious. They are constantly ill-at-ease when faced with pleasure. They feel their ascetical ideals conflict with the mode of action encouraged by customs, by more experienced religious, friends, or relatives. On certain occasions, for instance, feast days, picnics, visiting, it seems they are expected t~o enjoy food, entertain-ment, comforts of various kinds. But they feel that to do so means they must go back on the truest ascetical principles. Or it may be that they are encouraged to enjoy literature but feel that to do so would be. to lessen their ideals. As a matter of fact in the more. ex-treme cases a young religious may have his or her outlook so shaped by the conviction that pleasure is evil (or at least always very. sus-pect) and pain always good that the whole spiritual life is nothing but a kind of self-torture. As is evident, all religious should know the truth about this mat-ter. In general it may be said that not only is it no sin ~o enjoy moderate pleasure but it can easily be an act of virtue. And the goodness of the act can be indefinitely increased by the inte.ntion of directing it to a higher and nobler end, and even actually and ex-plicitly to our ultimate end. For example, a religious who likes honey may eat it with relish and glorify God by so doing. The religious knows there is no sin in such an action and implicitly understands that the action is in accord with God's designs for human life. As a 225 JOSEPH P. FISHER Reoiew ~or Religious matter of fact, the religious could make this an act of the love of God by quietly considering the Wisdom and Goodness of God manifested in this expe.rience of human life. And so with the various simple pleasures that might conceivably, come into an ordinary day. Thdre is a field of pleasure that may well call for special atten-tion. Nowadays many religious are called upon to teach the fine arts, whose whole purpose is to please. This does not mean of.course that this pleasure may be regarded as man's absolutely last end, but it is a relatively ultimate end. Unlike "practical" arts, the fine arts are not aimed at producing something useful, but something beautiful, which causes pleasure. Now if what w,e said above about the possibility of elevating the goodness of sensible pleasures is true, this possibility is even truer in regard to the pleasures of art. For the pleasure of art is a nobler pleasure than that of eating, for instance. Accordingly, it ought to be easier to sublimate the "good" present in an aesthetic ex-perience. Some may doubt this, recalling what they have heard about the immorality of artists of various kinds a~id the. warnings against being a vapid aesthete. And it must be admitted that for certain temperaments there is a danger. Father Graham, in his book, The Looe of God, puts !t stronglywhen.he says: "Artistic sensibility can and should, when controlled by prudence, lend grace and attractive-ness to the moral life. But it frequently happens that the allure-ments of beauty prove so strong that the response to them tends to degenerate into mere aesthetic indulgence. The lover of beauty is con-cerned above all else with the joyous experience of what is pleasing; when unchecked by other considerations he seeks logically an ecstatic existence of perpetual intoxication, through eye and ear and mind, with beautiful objects." It may be added that if a person is of such a temperament and gives in to it, he will undoubtedly do it to the neglect of duty. Even those who are not especially sensitive to beauty can at times be drawn from stern duty by the siren of pleasure. However, it seems that among Catholics and certainly among religious such aesthetes are rather rare. The difficulty is oftentimes the other way about. Even those whose duty it is to study literature and other works of art try to do so without apprec,iating and enjoying the beauty of them. Such an approach is obviously wrong, for unless literature and the other works of art are enjoyed, they are not correctly comprehended. And one who himself does not comprehend can hardly expect to teach others with any success. So it comes about that some rather fail in 226 September, 1953 PLEASURE AND ASCETICAL LIFE their du~;y by not enjoying what is God's Will that theyshould enjoy than by over-indulgence. For example, if Brother Aquinas is pre-paring to teach English and fears to allow himself aesthetic pleasure in reading Shakespeare's Merchant of Venice, he certainly will fail to a great extent in both his studies and his teaching. Moreover, it would be well for men if the right kind of people created and appreciated beauty. Too often the enjoyment of beauty appears to be the monopoly of sentimental, anti-intellectual, or at least non-intellectual, and irreligious escapists. "All things are yours" (I Cor. 3/33) but they won't be if we fear immod'~rately, unreasonably, the enjoyment of the beautiful. Since there is an intimate relationship between nature ahd art. it will help to see first something about the enjoyment of nature. Ac-cording to St. Paul, "All the creatures of God are good and nothing is to be rejected that is received with thanksgiving . " (I. Tim. 4/4). And "From the foundations of the world men have caught sight of his invisible nature, his eternal power and his divinity, as they are knowri through his creatures" (Romans, 1/20). The beau-ties of nature ought to lead us to God, Who is reflected in nature, the work of His bands. Many misunderstand the place of "creatures" in God'splan for men. They are normally the means by which man rises to a knowledge and love of the Creator. Too many look upon them as "absolutes," things apart from God, things which, if appre-ciated, draw us to themselves and away from God. Such a view is based upon a n.isunderstandlng of. their true nature. Creatures, finite beings, are of their very nature dependent beings, relative beings, not absolutes. They must, if properly understood, be related to the In-finite; they point to the Infinite; their participated qualities are finite reflections of the infinite attributes and should more than remind us of their prototype. For one who understands the truth about the nature of finite beings, they ought to be stepping stones or rather springboards by Which he rises to that full Being Who is the ever-active cause of their ever-dependent existence. "The Contemplation for Obtaining L6ve," which crowns the Exercises of St. Ignatius, tries to impress men with this truth, but many, satisfied with a super-ficial approach, never really understand it. But the saints have understood it. It is a commonplace that St. Francis of Assisi made much of the sacrament of nature. A biographer relates "the following of St. Francis during his last days. "Meanwhile Francis was suffering greatly. Yet amidst his bodily 227 JOSEPH P. FISHEI~ agonies .be continued to find a~ absorbing sweetness in meditating upon the be.auty of God ifiHis creationl All the.crea'tion seemed to sing of the glory of its Creator to his pain-racked senses: and this is the more wonderful when w~ rememb& ho'~ 'pain is 'apt to turn all sensible comfort into bitterness. One day,' when he was suffering more than u~ual in eyes ~ifid head, he had a great desire to hear the viol. One of the brothers attending him, had been a violist in the world. Francis called for him and said: 'Biother, th~ children of th~ world do not understand divine sacraments: and musical instru-ments, which in former times were set apart for. the praise of God, man's wantonness has converted to the mere delight of the ear. Now I would hav~ you go secretly and borrow a vi01 and bring comfort with some honest melody to Brother Body who is so full of pains.' " Now without entering into controversy about the relationship between nature and art, we can certainly transfer 'much 6f what we have said about nature and God to art and God. Whether you say that art copies nature, perfects or .sublimates nature, or helps one ap-preciate nature, in any case, artistic works ~re finite participations of Infinite Beauty an'd, if appreciated as such, can and should aid one to appreciate this Infinite Beauty. In o{her words, art ~can help one use creatures for "contemplation." A man who is impressed by finite beauty can thereby be better prepared to appreciate the Source of all beauty. One may, for instance, never have realized how a cloud re-flects God's beauty Until he has read and appreciated Shelley's poem, ."The Cloud." Pleasure, though an end in its own o~der, may, if handled prop-erly, be a means of drawing closer to God. A certain puritanical bent of mind prevents many from appreciating this fact. This is not to deny that one can practice virtue" by foregoing the enjoyment of l~gitimate pleasure. It is often said that such abstinence from legiti-mate pleasure strengthens the will so,that it wili be strong in temp-tation. There is certainly much truth in this statement, but it is well to rememberthat motivation rather than exercise is the best means of strengthening the will. However, it is clear that a religious would scarcely be imitating Christ very seriously if he endeavored to fill life with every legitimate pleasure. Christ being rich became poor for us. All who are in the way of the love of Christ know that they can manifest and add to their love by sacrifice. Even here it is well to remember that' ChriSt made use of at least some.pleasures of Ills, ¯ such as the enjoyment of friendship and of.natur~al beauty. And 228 September, 19~ 3 PLEASURE AND ASCETICAL LIFE theology will not allow us to forget the fact that all His life Christ enjoyed the Beatific Vision, even though it is true at least at times the proper effects were divinely withheld. As to whether Christ enjoyed the beauty of human art, we do not have much evidence. If he did not, it would seem that was Simply due to circumstances; cer-tainly the enjoyment of finite beauty is a very worthy human ex-perience, and Christ was a complete man. God it is who has given the artistic urge and God it is Who has created the arts in which man "imitates" the Creator. The artist, even though unconsciously, casts an illuminating light on some facet of a created good, and aids us to appreciate more fully, the beauty .of God's handiwork. Of course Christ did not need this aid, but there were many things Christ did not need that He made His own to be like us and give us an example. The question as to how far an individual religious ought togo in the renouncemen(' of even legitimate pleasure is a very personal question. Even one who wishes to go far in this regard ought to understand the truth of the matter, so that he knows to what he is bound and where he begins to practice supererogation. It is likewise well to remember that what may be or appear objectively best is not always subjectively so. An individual's nature, vocation, training, ¯ and the grace of God must always be considered in settling such questions. What is good for one may be bad for another. A novice in the spiritual life cannot do what a tried religious can do; an active religious cannot do what a contemplative can. It dbes seem that most active religious, at least in the early years of their religious life, may well use pleasure, the higher pleasur.es and even moderate sensible pleasures, to help them rise to the knowledge and love of their Cre-ator. In doing this they should not feel that they are turning their backs on Christ, for as they 'get to know His "mind" better and begin to love Him more, they will spontaneously and with peace.and equanimity begin to give themselves to what St. Ignatius styles the Third Degree of Humility, the imitation of Christ in s~ffering and humiliations through love. Certain young religious seem to think that what is really the strong meat of the mystic way is already for them early in their reli-gious lives, for they try to get to God without the use of creatures. Cardinal Bellarinine points them the way quite clearly: "But we mortal men (as it seemeth) can find no other ladder whereby to ascend unto God, but by the works of God. For those who by the singular gift of God have (by another way) been admitted into 2.29 ~JoSEPH P. FISHER Paradise to hear God's secrets, which it is not lawful for a man to speak, and are not said to have a'scended, 13ut to have been wrapt.". At death some religious who have been striving to fly without wings will agree v~itb this statement of Father Martindale: "But may not one of the great 'difficulties' of dying be this--not that yo~u. have worshipped idols--loved created things ~oo much--but that you have not loved them nearly enough? What suddenly appals one is,' that God surrc~unded one with a myriad things of unbeliev-able beauty--like butterflies, or the sea, or uneducated p, eople--and that one has allowed them to slip by almost unnoticed." Certainly one reason many do not get more out of life is that they fail to make Christlike use of one of God's good creatures-- pleasure. "For all things are yours, whether Paul, or Apollos, or Cephas; or the world, or life, or death; or things present, or things to cg.me--all are yours, and you are Christ's, and Christ is God's" (I Cor. 3/22:23). OU R CONTRIBUTORS ¯ "JOSEPH P. FISHER is master of novices at the Jesuit novitiate, Florissant, Mo." WILLIAM H. GREMLEY is Executive Secretary for the. Commission on Human Rela-tions, Kansas City, Mo. SISTER M. AGNESINE is nationally known as an expert on methods of teaching religion. JOSEPH F. GALLEN is professor of canon law at Woodstock Coll~ge, Woodstock, Md. C. A. HERBST is on the faculty of the Jesuit juniorate .at Florissant, Mo. ABOUT BOOKS It will be noticed that in this number of the REVIEW; book reviews, book. notices, and book announcements are conspicuous by their absence. The' reason for this is that the varied summer assignments of the editors made it impossible to do the ol~ice work necessary for organizing reviews, notices, etc. The deficiency will be remedied in the November number. 230 Some Developments in Intergroup Relations William H. Gremley IT IS almost anti-climactic these, days to dwell at length on the importance of social and political problems in America occasioned by intergroup relationships. The volume of press stories and magazine articles on the subject,, such as Supreme Court decisions, legislative action of one kind or another or "incidents," either posi-tive or negative in nature, increases daily and 'has come to be almost routine. Scarcely a Week passes without some high official, go+tern-ment or civic, making a major address regarding the international aspects of this issue. That it may be one of the most important topics of our day can-not be denied since, in degree, it permeates almost all other major nation~il concerns, yet, like all social or political issues, it must have proper perspective to be abso'rbed and understood. Unfortunately, the drama and emotion inherent in the problem is a barrier to this perspective. All ioo often the negative--the headlines on race-riots, the grim warnings that we are losing overseas allies, the economic loss from discrimination--dominates the over-all picture with scant emphasis on the positive. And, all too often, the positive is usu~illy limited to gome assertion that "ihe Negro has come a long way since slavery." A brief analysis of some developments in intergroup relations over the past ten years will disclose some positive aspects of far more importance and profundity than the latter remark. The objectives of this article will be to present some analysis of those developments, primarily as they relate to daily situations familiar to most readers. and to attempt a balance of both fiegative and pgsitive aspects so as to present a proper over-all perspecttive. " I Initially, some definitions may be of value as follows: t) The terminology of the problem has, in the past, often been misunderstood. To call it a "Negro problem" is a. misnomer for, in actuality, there is no such thing as a. N, eoro problem in the. United ~tates--nor,.for that matter, a ,Jewish, Mexi.c.o.n, or Puerto Rican .231 X~qlLLIAM H. GREMLEY Review/:or Religious problem or any other issue involving people of one race, .religion, or national origin. The problem, in. terms of a situation demanding attention or correction, is one involving re[ationsfiips between mem-bers of different groups. It is, thus, more accurate to define it as a Negro-white, Jewisb-Gentilel etc., relationship problem. Nothing in the entire range of group discrimination or prejudice has roots solely in one group. A sub-problem, for example, of employment discrimination against Jews or Negroes is dynamically related to the fears, myths, and prejudices of the white Gentile em-ployer. Moreover,. defining the issue as a "Negro problem"-implies a detached and overly-objective attitude toward 15,000,000 people that is quite unrelated to the facts of group discrimination. 2) The term, "intergroup relations" is replacing, in g~neral, such terms as "race-relations" or "human relations." The word "intergroup" obviously pinpoints the is~sue far more than either a phrase excluding religious or nationality conflicts or one embracing all personal relationships, both "inter" a'nd "intra." 3) "Minority groups," as a phrase, is confined solely to a group that, because of some facet of assumed ~roup identity--skin color, religion, language, or group, custom--suffers social, economic, or political discrimination against it. Actually, however, i'minority group" is divisive in itself since it segments people from others and should be used with caution and clarity. 4) " The phrase "civil rights" is distinct from "civil liberties" in that the latter refers to the political or quasi-political freedoms guar-anteed to all by Constitutional safeguards. These would include freedom of speech, press, assembly, religion, or right to petition or bear arms. On the other hand, "civil rights" ~ire much rffore social in nature, referring to rights involving places of piablic accommoda-tion, public or privately owned, employment, housing, health and welfare facilities, recreation or education. Somewhere in between the two terms would come rights concerning voting and police pro-tection. II. Perhaps tb~ most important single,development in intergroup relations in the last decade has been th~ establishment of official city agencies to deal with urban problems of this type. Known, for the most part, as "commissions" or "councils" followed by the words "on civic unity," "community relations," or "human relations," they represent a significant phase in the over-all advancement toward September, 1953 INTERGROUP RELATIONS solutions of these problems. In essence,, such, city agencies mean a full realization of and acknowledgement by city authorities that in-tergroup relationships in the diverse populations making up most of America's urban areas can no longer be left to chance or haphazard methods. Just as in decades past, public health, transportation, wa-ter supply, street maintenance, and a host of other various civic con-cerns have been progressively added to the functions of American city government, so too the concerns of intergroup violence, dis-crimination, and individual civil rights are now the official tax- " supported duties of more than 60 American cities. The origins of such city agendes, most of which are goyerned by city ordinance, date from the Detroit race riots of 1943. Shortly after that catast~rophe, a group of Chicago citizens, headed by the late Edwin Embree, then head of the Rosenwald Fund, persuaded the late Mayor Edward Kelly to establish the first such agency. In time, other cities followed suit ~nd today the list includes such arras as Detroit, Milwaukee, Cleveland, Buffalo, Toledo, Kansas City (Mo.), St. Louis, Cincinnati, Pittsburgh, Denver. Seattle, and scores of others. In addition, many cities, both North and South. lacking a tax-supported agency, have privately supported groups working to-ward similar ends. Basically, these agencies, composed, for the most part, of mayoral appointees serving without salary but with a paid professional staff, have three aims: 1) To prevent or lessen intergroup violence~ u~hether of the col-lective mob type or as an isolated action (i.e., a bombing or an indi-vidual attack). The most singular success in this regard has taken place in Chicago where the police force, after utilizing the guidance and resources of the Chicago Commission on Human Relations, has achieved a high degree of efficiency in the prevention of intergroup mob violence. (The Cicero riot of 1951 is a case in point. So strict and effective were police measures taken to prevent a "spilling"'over Of ¯ this affair into Chicago that, while law and order broke down com-pletely in Cicero--adjacent to Chicago-the prevalent tensions in the latter city were kept completely in check.) 2) To d~oelop harmonious relationships bettveen all groups And eliminate the causes of group friction and. prejudice. In this regard, such~ city~ag.encies have,available.,a vast.amount of resource material built up over the last ten years. The material available to schools of 233 WILLIAM H. GREMLEY Review for Religious all type~ and a~ all levels will illustrate. Audio-visual aids, teacher training workshops, and curriculum and school-community relation-ship material are some of the areas where resources may be obtained. In addition, ~xtensive tl~eoretical and practical research has been ac-complisbed regarding such problem areas a~ community organization, employment, housing, health, welfare, recreatiom and civil rights. 3) To safeguard and protect the ci~)il rights" of all groups. A greater divergence among such agencies is found in this objective th~an in the other two for an obvious reason~ The degree of civil rights legally accorded to citizens, for the most part, depends on the local or state laws on the subject. Many states, like New York and Rhode Island, have effective Fair Employment PracticeLaws. In addition, New York has a Fair Education Practice Law that prohibits school "quotas" based on group differences. Conversely the s~gregation laws of the South deny civil rights to manycitizens. Thus an inter-group city agericy relies on laws if they exist and persuasion to pro-tect such rights. In "border" states like Missouri, the agency must depend on persuasion alone to accomplish this objective. In general, the types of intergroup probiems faced by a city agency will depend on the population make-up of the city itself. In cities like Chicago, Detroit, and Kansas City, perhaps 90% of such problems spring from Negro-white relationships. New York City with a Puerto-Rican population of.some 500,000 must consider this particular problem along with Negro-white and Jewish-Gentile con-cerns. West Coast cities with people of Japanese descent comprising large .segments of the Ipopulation, Texas urban areas containing sig-nificant percentages of Mexican-Americans, and Rocky-Mountain or North Mid-West states with American Indian reservations, all have different kinds of problem areas sometim_es calling for different kinds of treatment techniques or materi~ils. III An inevitableconsequehce or ,concomitant.of the growth of both" intergroup city agencies and the extensive resource material men-tioned has beeh the development of the 'intergroup relations "pro-fessioni" For the most part, the usual frame ofreference associated with any profession--research material, academic courses and,degrees, job personnel standards, establishment of a national organization (in this case the National Association of Intergroup Relations,Offi-cials)--- characterize intergroup, relations. Over and above these cri- 234 Sgptember, 1953 teria, however, certain premises exist regarding this'field Which have strong foundation~ not only in law where the c'ase may be but, in all cases, in democratic and religious principles as well. -It may be un-necessars; to ~dd that such principles are wholly consonant with those of the two major religious traditions in America. Both Judaic and Christian concepts of individual dignity, of course, are clear and defined. Man is an individual with God-given rights as well as .God-given responsibilities. In addition, it is inher-ent in his nature to mingle and commune.with his fellowmen. Both singly and collectively, he has rights and responsibilities to others and to himself in'a social sense. It ,is thus essential to th~ nature and work of these city agencies that the premise of natural rights for all should underscore and per-meate their functions and programs. The assumption that the hu-man family is one under God, that variations between peoples of genes or customs do not detract from this assumption., and that, in keeping with this "oneness" under God, all are equally entitled, to basic rights, are fundamental four~ations for inte, rgroup wozk' not only of.the "official" city agency type but in the private an'd volun-teer area as well. Some exa.mples may help, to illustrate these concepts. Labor 1) The dignity of labor, exalted by Christ and sustained by the Popes through encyclicals, certainly means the right to fully utilize one's skills. Yet the record ~f denial ofthis righ[ by r~fusals to hire or to upgrade extends back to the mid~lle 19th Century when (and continuing almost to the 20th Century) such denial to Irish Cath-olics was illustrated by factory signs--"Help Wanted--No Irish Need Apply." Tod~y, through cultural assimilation, neither the Irish immigrant nor those of Irish descent suffer this indignity. In their place, the Negro or those of Jewish. faith.are the major victims of job discrimination. It may be said that, to some extent, every racial, religious, or nationality group whether indigenous or not to America has suffered this type of injustice. Recent advances, however, in this problem 'area give hope for the future. The numerous state and city FEPC laws, the changing atti-tude of many industries, aware of the great economic loss in wasted skills, the strong stand of the American Catholic hierarchy as well as other religious bodies against job discriminatioh--all developments INTERGROUP RELATIONS 235 WILLIAM H. GRE/vlLEY Review/:or ReligiOus for the most part of just the "past decade--indicate .a point in time when this problem will no longer be major. Health 2) Perhaps no area of life involves more compassion or human feelings than suffering brought about by sickness or accident, and in this area, perhaps above all others, divine precepts of mercy and brotherly .love should prevail. Yet, this compassion is, strangely lacking in many American cities when hospital facilities for Negroes are considered. Segregation, even in many Northern cities is the rule despite worthy exceptions and it would be impossible to estimate the amount of loss of life or unnecessary pain caused by refusals of hos-pitals to admit Negro patients. 'For example, in the Kansas City area recently, a young Negro woman, injured in an auto accident, was refused admittance to or hastily transferred from four different hospitals because of her color. Eventually taken to her home, she died shortly after. Competent medical authorities definitely asserted that, with prompt and adequate attention, she might well have survived. ' Adding to this problem is the inability of qualified minority-groups doctors, nurses, and medical technicians to obtain staff ap-pointments to hospitals practicing discrimination. Thus the ,hos-pital rationalizes--"We have no Negro doctors so we don't have Negro patients." In this aria as well as employment, however, encouraging prog-ress has been made in ~ecent years. Laws in many states have been .passed prohibiting hospitals from refusing emergency patients Because of race, color, creed, or national origin. Many single hospitals in ~ities like Chicago, New York, Kansas City, and others have taken the initiative in eliminating color bars and given Negro or Jewish doctors and nurses staff appointments. The number of Negro medi-cal students in formerly all-white attended schools is on the increase, and Negro graduates are finding it easier to obtain interr;ships, par-ticularly in municipal hospitals. Education 3) In the, field of education as well, divine concepts of justice and decency to all mankind are just as strong as the above, but school segregation, with its foolish emphasis on the "separate but'~qual" tbegry, at a time when equal facilitiesAor .minority grqups i.s .p.hy.~si.-~ cally and economically t;nfeasible, continues as a burning, national 236 September, 1953 INTERGROUP RELATIONS issue. The waste, not only in dollars but in imperfect or thwarted personal development because of these barriers amohg children is in-calculable. To fully equalize, for example, the separate public schools of the State of Missouri alone wduld cost $20,000,000 according to a re-cent surveyl--without counting the cost of continuing extra trans-portation for Negro pupils. 'On the other hand, it was estimated that approximately $.1,150.000 a year of tax-monies could be saved by integrating the Missouri public school system. It is in the field of education, however, that the record of ad-vancement in the last decade is brightest. U.S. Supreme Court deci-sions have opened ~graduate schools in the South to all applicants. (Those in the North, for the most part, have been integrated sinc'e the 19th Century.) The forthcoming Supreme Court decision on public school segregati.on may well mean thd eventual end of this-anomaly on American democracy. The record of Catholic school authorities in school segregation matters is most significant. In community after community, in-cluding' Kansas City and St. Louis and even in Deep South areas where school segregation was deep-rooted custom, boId and cou-rageous action by diocesan' or arch-diocesan officials have integrated Catholic schools at all l~vels. Jesuit colleges and high schools, in particular, have a record of many "firsts'" in this respect, welcoming all stu~tents in communities otherwise strongly segregated. " IV Despite the. admirable record of Catholic schools in eliminating school segregation, many serious problems still remain to be faced. Perhaps chief among these is that regarding the efficacy of teachers as well as curriculum material in instilling sound intergroup attitudes among pupils. Chiefly. because of existing residential segregation of minority groups in most American cities, the elimination of segregation in Catholic schools where ~t has been.accomplished does not always mean extensive integration. As a rule, a school attended wholly by white pupils remained white-attended With the reverse true for schools Wholly attended by Negroes or children of Mexican descent. It has been usually in the "fringe" areas--where the population was 1"The Cost of Segregated Schools"--Study by Stuart A. Queen, Washi~gtoa Uni-. versity. Available from Missouri Association for Social Welfare, 113 ~ West High Street, Jefferson City, Missouri. " " 237 WILLIAM H. GREMLEY mixed racially or ethnically--that significant integration of different groups took place. Such "fringe" schools are usually in a minority compared to the total number in any given urban community. Ex-ceptions should be made with reference to any isolated Negro-occupied areas outside .the main such area in an urban center. Even in those cases, however, usually not more than a handful of new Negro pupils were registered after the integration order. This residential segregation has, in some areas where the popu-lation is predominantly Catholic, stimulated several situations of racial violence in which the role of the Catholic school has severely been called into question. Following the Cicero anti-Negro riot of 1951, which occurred in a community estimated to be 65 % Cath-olic, the writer interviewed an official of a local Catholic ~chool. In response to questions concerning the use of curriculum material pro-moting positive intergroup attitudes, it" was indicated, that the teaching of such attitudes was confined to the history classes. Worthy as such teaching may be, it was hardly sufficient to relate present-day intergroup problems to the pupils. Since many of the youthful par-ticipants in that affair were observed wearing Catholic insignia of some type, such limitations were not effective as a deterrent to vio-lence. The Peoria Street violehce of 1949 in Chicago, in which extreme ¯ anti-Semitism as well as anti-Negro prejudice took the form of severe assaults and beatings on bystanders allegedly "3ewish-looking," oc-curred in an area estimated to be 90% Catholic. Teen-agers in both incidents played a predominant role in the violence. It is true, of course, that such incidents of racial and religious violence are by no means confined to areas predominantly or heavily Catholic in population. Numerous other disturbances equally or even more severe than those cited have occurred in urban localities pr(~dominantly non-Catholic. The immediate concern, however, is with the role of the local Catholic school, in social situations involv-ing pre.judice and intergroup violence and in localities where ~ignifi-cant portions of the population¯ are of the Catholic faith. Something Lacking? The percentage figures and role of teenagers in the above two af-fairs pose an important question--what was lacking in the teaching techniques of the local Catholic school that could have prevented such expressions of violence and prejudice at least by participants who 238 September, 1955 INTERGROUP RELATIONS may have been Catholic? That something was--perhaps is-- lacking is obvious. While it may be that such a lack is due to com-munity pressures and mores hostile toward p~ople of different color or religion, it is possible that lack of awareness by teachers of the problem coupled with teaching materials that possibly create disre-spect and prejudice for different groups, may also account for this deficiency. For example, in one type of reader used in Catholic ele-mentary schools, the following quotation is f6und: (The reference is to the American Indian.) "Hello, Mother," cried Tom, as he ran into the apartment house where he lived. On the table in the kitchen Tom saw a large white cake. 'Tm glad that I'm an American boy tonight," he said. "Indians never had cake for supper, did they. Mother?" "I'm afraid not, Tom," answered his mother. "They didn't wash their faces before supper, either, but American boys do that.''2 Apart from the "1o, the poor Indian" attitude implied, it is manifestly unfair to deprive tbe native American of his nationality. The matter of bodily cleanliness, of course, varied in custom among the numerous Indian tribes. It is hardly possible that- respect and dignity for the American Indian as an individual created by God could be implanted in children's minds from this passage. On the other hand, an example of the type of curriculum material that can advance positive attitudes in a realistic social situation sense is found in another reader containing the story, "Toward a Promised Land.''3 Dealin~ with effort~, based on race prejudice; to oust a competent Negro doctor from a hospital, the tale. resolves the situa-tion satisfactorily from both a moral and practical viewpoint. The efforts fail, the ~doctor is retained, and his little son sees another ad-vance toward "a promised land." Both examples above perhaps will illustrate the social impor-tance of developing proper intergroup attitudes among children, ad-mittedly often a difficult task in the face of possible parental prejudice and objections. This social importance, however, is far overshadowed by the spiritual importance. To permit or ignore the development in children of prejudiced attitudes, unchecked or not counteracted in 2"This is Our Town," Faith ~ Freedom Series, Book 3, by Sr. M. Marguerite, 'Ginn E4 Company, 1952, p. 46~ 3"These Are Our Horizons," Faith ~3 Freedom Series, Book 7, by Sr. M. Charlotte, and Mary Syron, LL.D. Ginn E4 Company, 1945, p. 136. 239 WILLIAM H. GREMLEY Review for Religious the school, may be almost as much a negation of. ~hrist'~ ~eaching.as the actual encouragement of group prejudice or bigotry. The re-sponsibility, ofcourse, is no less in the home than in.the school, but in the Catholic school the duty to ~each the'ethics of the brotherhood of man unde~ the Fatherhood of God seems of particular concern. The concern is that of Christ. In her excellent study4 on attitudes towards Jews~ by .Catholic school children, Sr. Mary Jeanine Gruesser states: "Interest in the social attitudes of Catholic children is bound up with Catholic belief and practice. Today the. tremendous~octrine of the Mystical Body of Christ is being .preached and taught with new stress and emphasis. In language that he can understand, the youngest Catholic school child is learning to live the fact that all are members, one of another, in Christ. But the teacher who is really concerned that the child take this lesson away from the classroom and back to his play group in the neighborhood, rnus~ know some-thing about the situations and conditions of intergroup interaction of which the child is.a part, of the attitudes toward other people, other religious and nationality groups, that be has already formed. These are the realities to which the doctrine' must be applied, but the two must be related t:or th~ child." Having stated and, it is hoped, adequately illustrated the prob-lem, some positive resources may be listed that may be of value. Available Resources 1) As indicated, a local city intergroup agency can be of as-sistance in suggesting acceptable audio-visual and curriculum ma-terial designed to counteract prejudice and develop healthy and wholesome attitudes in children regarding people of different groups. ~2) Private agencies such as local community relations bureaus,. some school or teacher associations or local offices of the National, Conference of Christians and Jews also have resources ~eadily avail-able for this purpose. 3) Teacher workshop~ in intergroup r61ations are now available each summer in practically every section of the country. For tb~ most part, these workshops are given at local universities and colleges. A lis[ of them may be secured from the office of the National Associa- 4"Categorical Valuations of Jews Among Catholic Parochial School Children," St. Mary Jeanine Gruesser. Dissertation, Catholic University of America Press, Washington, D. C., 1950, p. 8. 240 September, 1953 INTERGRouP RELATIONS tion of Intergroup Relations Offici'als.s Most of these institutes are secular in nature and sponsorship. They are open to all applicants and usually held during the day. A special workshop designed for Catholic religious teachers has been instituted in the Shell School 6f" Social Studies in Chicago. 4) Competent rating scales for determining children's attitudes toward members of other groups are available. Examples are the "Wrightstone Scale of Civic Beliefs," the "Bogardus Social Distance Scale," and the "Grice Scale for.Measuring Attitudes Toward Races and Nationalities." (The latter is available in Sr. 3eanine's study.) As initial steps, such s~ales are extremely valuable in determining an inventory of such .attitudes and measuring the extent of such prob-lems existing in any school. V In conclusion, the international significance of official city agen-cies as resources leading to solutions of group problems of education, employment, health, or welfare facilities is manifest. In essence, they indicatd a "coming of age" for America, a growing realization that America must and can fight its own dilemma on its own grounds. For too long the Communists have pointed a distorted finger of shame at this dilemma in our democracy withoutwas is natural for them--mention of the earnest and valiant efforts made to work 6ut these problems within the framework of our democratic tr'aditions. That we can and will continue to do so, that all group~ and re-ligious bodies, Catholic and 'iaon-Catholic alike, will strive to give substance and body to our great political and religious heritage, is inevitable. Despite the discordancies, whether of violence, discrim-inations, or prejudice, the record of progress in the over-all march of American democracy toward its fulfillment for all, is clear and pro-. found. SNational Association of Intergroup Relations Officials, 565 North Erie Street, Toledo 2, Ohio. "'Opposed to all of these and a billion times rhore powerful is that Love repre-sented by the Sacred pierced Heart of Christ. It is the love for all men, who have equal opportunity tOoshare that tremendous Love, and to return it according as they will, for it has "first loved them and gone down to death for them singly and col-lec/ tively. Such a Lo~,e, even more than the common hand of the Creator unites all men before God. Can men be so callous as to remember race-hatred while kneeling around the Cross of the Crucifie~[ Christ?" '(The Most Rev. Vincent S. Waters, 'Bishop of Raleigh, in his Pastoral Letter of June 12, 1953.) 241 A Year wit:h the Rural Parish Workers [EDITORS' NOTE: The Rural Parish Workers of Christ the King are laywomen de-voted to works oi~ the apostolate in rural areas. Father Edward A. Bruemmer, in whose parish they bare worked for several years, says of them: "[ am convinced that theE are as essential to the welfare of a rural parish as the teaching sisters in the parish school. Perform!ng the corporal and spiritual works" of mercy on a scal~ hitherto undreamed of, they have renovated the face of the earth here." We had planned to give a rather complete sketch of the beginning and growth~ of this work but it is impossible to do that in our present issue. We hope however, to give it later, because we believe it is very important for our readers to know about the va-rious possibilities ot: the lay apostolate. For the present, we content ourselves with printing this informal article written by a Rural Parish Worker who signs herself, Miss Mary. The material in this article can be obtained in brochure form from: The Rural Parish Wokers of Christ the King, Route 1, Box 194, Cadet, Mis-souri.] THE residence and center of the Rural Parish Workers of Christ the King (laywomen dedicated to the service of their neighbors in rural areas) is at Fertile.in the large rural parish of St. ,Joa-chim, Washington County, Missouri'. This is picturesque with its rolling hills, great trees and valleys, but there is evidence of poverty everywhere to mar its beauty. The inhabitanl~s for the most part are a poor, uneducated, generous, loving, and appreciative people. The Rural Parish Workers, cooperating with the pastor, do much to edu-cate, see social justice done, relieve want, spread Catholic Action in the area. I'm spending a year with the Rural Parish Workers, participating in their work and sharing in all their activities. This means sharing in the spiritual life also . . . daily Mass, Prime and Compline or Lauds and Vespers in English, individual recitation ot: the. Rosary, reading and study. This summer when I first arrived, along with two other volun-teers, Miss Pat and Miss Christina, plans for the Open House were already under way. This project is given yearly under the sponsor-ship of a group of men to make new friends for the Parish Workers and spread word of their work. We three pitched right in, helping clean up house and grounds with the neighbors and others who came to help. A week later the big day came. So did 1000 visitors. About the middle of the afternoon Mol~her .Nature came along with the 242 RURAL PARISH WORKERS biggest rain of the season! Many persgns hurried home, but many stayed, so we served food all over the house and on the porches until everyone was happily fed. That night we washed up the biggest gobs of mud and thanked God for a very wonderful day in spite of the rain. Not long after Open House we had a Clothing Giveaway for the needy people. Several times we went on visits in different parts of the parish which is 150 square miles in size. Can you imagine people who live only 50 miles from St. Louis being so isolated as not to see other human beings for weeks at a time? Well, I can state this is the truth. In 3uly a neighbor took us to visit such a family. You can imagine how glad the old couple were to see us. Even though we had been jostled around on the back of a truck (the only way we could get through the woods) and then soaked in a sudden down-pour of rain! Baptisms During another visit a littl~ girl came running across the road. "Could we come over right" away?" A neighbor's new-born baby was dying and the parents wanted Miss LaDonna or Miss Alice to baptize it. So we thankfully watched another child added to God's family in the car of the doctor who was taking the baby to the hos- ¯ pithl. We were present for many weddings in the parish church this summer. But one morning the celebration was for a different reason ¯ . . the baptism of an entire family instructed by Miss LaDonna. We volunteers were happy to witness the event and to take part in 'their joy. Although life with the Parish Workers is anything but routine, there are some things that must be done regularly. Each of us kept her own room neat and clean, and helped with the thorough weekly cleaning. We took turns, two together, in preparing meals and washing the dishes. Each evening one of us volunteers got to milk the goat. This was quite a thrill for us city girls. We volunteers helped Miss Alice with the outside work such as tying up grape vines, wa-tering trees, pulling weeds, raking gravel in the newly-made drive, etc. The Parish Workers' clean-up activities aren't limited t6 their own home, however. One afternoon we all went to watch the completing of the purifi-cation of the spring used by the people of the immediate area. The 243 RURAL PARISH WORKERS Reoieu) for Religious Parish Workers had had the spring cleaned and enclosed in 'concrete with a pipefor'tbe water to run through. This prevents people from dipping their buckets into the .waterand has greatly improved the health of the children in the neighborhood. After an especially b,u~y week we were all preparing for a day of rest when an elderly man came to the door. He bad walked several miles to tell us that his grandson was suffering from a brain tumor and must be rushed to the hospital ira.mediately. Could we get him in? So, this ended our day of rest and sent us on an errand of mercy. Several times this summer Father Bede, O.S.B., spiritual director of the Rural Parish Workers, visited us and gave us many interesting and enlightening talks which broadened our knowledge of the lay ¯ apostolate and helped our spiritual growth. Seven Weeks for doing something you thoroughly enjoy are too short as we three volunteers discovered when the Summer Session came to an end. We all left with heavy hearts. Miss Pat had to re-turn to school. Miss Christina was needed at borne. And I went borne to prepare my winter clothing and tell my family that I in-tended to return in September for a year.of service. Instructions Upon my return [ entered more fuIly into the life of a Parish Worker. Activities began with the start of weekly religious instruc-tions for the public scl~ool children. My class of twenty youngsters is made up of 2nd to 4th graders who have received their First Holy Communion. I find them very attentive and well-behaved with a thirst for knowledge. I had returned to Fertile when the country was most beautiful and the large pears on our tree were ready for picking. I donned a ¯ pair of blue jeans and an old shirt and had the time of my life climbing the tree and shaking down the pears, using the garden rake for the hi~hest branches. Seven bushels of delicious fruit were added to our pantry and shared with our neighbors. In October we entertained the members of the Parish Workers' Advisor~ Board and their wives ata buffet supper. Miss Par'and Miss Christina came to help with this gala affair., We all had so much fun together they were reluctant to leave. But plans were made to get together again when time came for selecting and packing Christmas gifts for.the 250 children in the families we assist during the year. 244 September, 1953 RURAL PARISH WORKERS Travel The distribution and sorting of clothes for these families has been given me as my special project, and I must admit I find it both interesting and helpful. Interesting because of a natural woman's instinct wondering what I will discover in each box I open, for these boxes and packages come to Fertile from all over, sometifnes from as far away as NeW York. And helpful, for in this exploited area wages are very low. Many times we bear of a child out of school bedause of no shoes or other clothing. And for many families the only new baby clothes are those we are able to supply in the layettes generously donated by women and college girls interested in this apostolate I am learning to drive. " If you ask'the Parish Workers how I am doing they ~vill answer, "Wonderfully well." But if.y6u put the question to me ~ am afraid you would receive a different answer. However, I shall keep on-, for often I could help out if I were able to drive the station wagon myself. We travel many miles,each month. Over two thousand is the average now. A number of trips are made to St. Louis, eSl~ecially to clinics and hospitals. One such trip concerned my special ,family. While visiting them one day I noticed the baby looked ill. He was terribly undernourished anyway, and I was truly worried about him. We telephoned a St. Louis hospital and the Sister told us a bed'would be available as soon as we could get.him there. The familywere un-able to pay anything but the baby remained in the hospital seven weeks and is now doing wonderfully. From.time to time I ~ake visits with ~ne of thd Parish Workers. One morning it was necessary to make a trip to the courthouse to see the judge about a f~imily we were helping. I was more than giad to be risked to go along as I would get the opportunity to meet some of the civic officials and learn how,they and the Parish Workers work together to help others. Since I have been here I have learned much about Secularigm and Communism and the inroads tb~y baremade in our country. I am also learning how to detect their prop~an~la in radio programs, newspaper articles, etc. Accompanying Miss LaDonna to the Well-Baby Clinic was al-ways a pleasure., until one day she pulled a fastone and asked the County nurse to give me a typhoid shot. Of course I knew about"it beforehand, but being a city girl I really h~d.~'tthought, much about it., We take pure drinking, water, for gr~inted' in the city, but out here 245 RURAL PARISH WORKERS Review for Religious it's different. All the water is from creel~s and springs like the one the Parish Workers fixed up last summer. The home of the Parish Workers is an old brick house. Major remodeling has made it into a modern home with many conveniences so that they may devote as, much time as possible to their apostolate of serving others. Minor work in the house proceeds slowly, one room at a time, and furniture is supplied by donations. Most of it we repair or repaint, but recently a women's group brought out a complete flew bedroom outfit which the Parish Workers placed in .my room. "Harmonious surroundings help in the development of a Christian home'," they always say. I know for sure they are relaxing at the end of a busy day. The apostolate of the Rural Parish Workers is not well known, although for several years, under the patronage of the Most Reverend Archbishop of St. Louis, they have been quietly working among the poor and downtrodden. So now we send out a monthly memo of recent news to The King's Men, an auxiliary of the Parish Workers. This and other secretarial work enables me to make good use of my typing learned in high school. Christmas There is always activity here at Fertile, but preparations for Christmas are something to behold. First, making of the Advent wreath. Three days before Advent we gathered pine from a large pine forest nearby. I had the pleasure of helping make thewreath, which we hung from the living room ceiling. ¯ With its four candles. magenta-colored ribbons and fresh green l~ine it was a beautiful re-minder of the season of preparation for the great Feast of the Nativ-ity as well as of the long period of waiting for the first "coming .of Christ over 1900 years ago. Decorations in the house were c.hanged to conform with the spirit of the season, and each evening after sup-per, as we lit the candles, one the first week, two the second, and so on, and asked God's help and blessing, we seemed to come closer to the Divine Infant soon to be born again in our hearts on Christmas Day. It was during one of these evenings when all felt in a gay and joyous mood that we selected the °"jewels" for our decorated cross. We finally all agreed on the selection and then could hardly wait for Christmas to hang the beautiful cross with its sparkling stones of red, yellow and blue. Several trips were made to St. Louis and near- 246 September, 1953 RURAL PARISH WORKERS by towns for Christmas shoppi.ng ~and to pick up clothes, canned goods, toys and candy donated by generous friends for "the needy. Also to distribute gifts to our families and friends~ Miss Pat and Miss Christina returned for a week-e.nd to help with the toys, sacramentals, and candy for the children. We were all busily engaged in this task when the Auxiliary Bishop, Most Reverend Charles H. Helrrising, arrived for a short visit with the ¯ Parish Workers. He .gave us his blessing and told us to tell others ot the need for volunteers in this rural apostolate. The following week we packed food for all the needy people of the area. We could gix;e large boxes, due to the generosity of our friends. Gifts and candy were also prepared for our children in the Sunday classes. Several trips were made to the parish church with the station wagon full of people. We live eight miles from church and "many neighbors .would have no way to get to. confession or Holy Mass if it were not for the Parish Workers. Even on the day before Christmas as we worked on the Crib and tree, time was taken so that no one would miss the opportunity to receive Holy Communion on the great feast. As we finished trimming the tree we realized the season of prepa-ration bad ended. Gifts had been hung on the tree ready for the children when they came to visit during Christmas week. They would come with hearts full 6f joyand expectancy to receive their gifts. And we were ready, too . . ." for the greatest Gift of all, ~he Son of God Himself. At Vespers on Christmas Eve the lights from the four candles of the wreath flickered and caught in the jeWels of the decorated cross. A feel!ng of peace and joy filled each of us. Later when we drove with our neighbors to Midnight Mass we could almost hear the Angels singing, "Glory to God in the.highest . . ." And afterwards the gently falling snow seemed to enhance the feeling of peace and love as all exchanged the Merry Christmas greeting. I have written of many things during my first six months with the Rural Parish Workers. There are many more, all pointed to the development of Christian homes, wi~:h interest in government, edu-cation, culture and religious welfarel But you have not the time, ¯ nor I the space to include them here. UPon reading this you may. ti~ink all is Work and no play. But that is not true. Recreation is impor~tar~t in the life of a Parish. Worker. And in the evening you may find us reading, listening to. 247 SISTER M. AGNESINE, Review [or Religious the radio, playing cards, doing hand work according to one's inte~- "ests, and occasionally going to a movie. This summer we even took time out to, go swimming, hiking, picnicking, or for an evening drive. You see, we are just one happy family and all share in one another's joys or" sorrows, working, praying and p, laying together for the glory of God and the service, of.our neighbors. " If I intend becoming a Rural Parish Worker I must spend a pe-riod of reading and instruction, and learning what my duties would be in this area or any area to which I may be sent. Already I have seen the need of the work and the good the Parish Workers are doing. So I say, "God bless them and all their under-takings, and please send more workers for this vineyard." Paging !:he Religion Teacher Sister M. Agnesine, S.S.N.D. " " THE story is told of a prosperous business man who claimed that allMs success was due to a single statement left him as a legacy by his father: "My son, when everything goes wrong with you and ill luck seems to pursue you, then look around and see where you are mismanaging things." Instead of throwing up our hands in despair, as we realize the cryi~ag needs of a world strayed far from its. Maker, suppose that we, too, look around to see whether by any chance we religion teachers might be mismanaging things. Making Religion a Living Reality Granted that we are thoroughly equipped, theologically and in-tellectually, what else is required to assure our success? Let us as-sume that we teach our religion classes regularly and cgnscientiously. We may even boast that our pupils know all the answers. But have we any assurance that they also accept these truths and are prepared to live them? In other words, have we set their hearts on fire with love and motivated their wills with .a strong determination to live their religion intelligently and consistently all th'rough life? Their words alone are not sutticient assurance: neither is their more or less praiseworthy conduct in school. Their religion must be a-living re-ality. It must be~:gme so much a part, of their being that they can- 248 SeptemSer, 1953 PAGING THE RELIGION TEACHER not. lose it without losing life itself. To imbue children with such. a living faith means more than merely teaching Christian Doctrine. It means keeping in mind the fundamental needs of our times and directing pupils to meet these needs according to God's plan. It means, therefore, to help them un~derstand and appreciate God's complete ownership of the world and all it holds, and instilling in them a deep reverence for His au-thority. ,It means helping them to evaluate the things of time in the light of eternity; of making them seeall of life from God's point of view. It means preparing them to meet the problems of life, whether as humble employees, as members of a Christian family, or as leaders of a nation. It means impressing them with a sense of responsibility not only toward God but toward their fellowmen, whom they must recognize as members of the My.stical Body of Christ. It means, finally, giving them a sense of direction, so that they will always and above all things keep clearly in view their eternal destiny. Knou)ing Not Onlg What But Also Hou) to Teach How can the religion teacher,acco, mplisb so tremendous a task? He dare not excuse himself by saying that it is primarily the function of the home to train theyoung for Christian living. For, while he cannot, exempt parents from their duties, the wise teacher will first re-establish Christian ideals in the home through the boys and girls in his classes by teaching them to understand and accept the responsi-bilities of Christian marriage and Christian family life. All of this means more than imparting knowledge. It is not the printed or spoken word alone, no matter bow important in itself, that is necessarily convincing. If the teacher is to gain the desired effect, be must know not only u)bat to teach but how to teach. He must not only inform the pupil's mind but also aim to arouse his emotions to love the faith and to move his will to accept and live it. "Religion is no use" says Father Drinkwater, "until it is accepted and" lived." Teaching b~j Example To teach religion for Christian li~ing, therefore, we must pene-trate the thick shell of modern materialism which surrounds the n~en-tality of even our Catholic pupils. But to be able to do so, we must first of all be living examples of the truths we teach. To the young--. and to the old as well--we are the Church, ~ve are religion, we are 249 SISTER M. AGNESINE Review [or Religious Christ. And unless we outrival in all that is ¯good and true,.in all that is. noble and beautiful in the highest sense Of tl~e ~word, those who, knowingly or otherwise, contrive to shape .the aims, the atti-tudes, and the ideals of the young, we cannot hope to influence them for life. If we.teach that religion must take prec.edence over all other values in life and that therefore the religion lesson is the most imPor-tant of all subjects on the program, then we ourselves ¯will have to put first things first and prove by our regularity and zeal that we mean what we say. Then, too, we will quite naturally do all in our power to make the lesson the most fascinating and interesting sub-ject taught in the school. That means, ir~ the second place, that the teacher must have some knowledge of the techniques of teaching. All too many instructors of religion are still under the impression that all they need to do is to explain the subject ~ind that the child will naturally imbibe what is being said. They do not realize that in spite of a seemingly atten-tive attitude, the pupil is often miles ~way during the religion period : like the boy who, after hearing a long explanation of what it means to be selfish and unselfish, innocently asked the teacher what kind of fish that was. Making the Lesson Purposeful and Effectit)e The following questions may help the teacher to see more clearly whether the proper means are being used to make the lesson effective. Do I know how best to appeal to the child's heart, in language adapted to his age and ability? Do I strive not only to teach the Catechism lesson but more particularly to give children a lasting love and appreciation of those sacred truths? If they are leaving the Cath-olic school or study group shortly after these instructions, am I rea-sonably sure that I have instilled into their hearts the desire to grow in the knowledge and love of their faith, through the grace of the sacraments and also through a desire for further study and readir~g? Do I have a fund of convincing illustrations and stories, prefer-ably out of everyday life, that come close to the experience and un-derstanding of my pupils, so that they will the more' readily retain what I have tried to impress upon. them? Do I giye my students an opportunity to do things for them-selves, to ask questions, and think things througb.? Or do I do all the talking myself and take it for granted that th~ pupils are thinking and learning? 250 SISTER M. AGNESlNE, Review for Religious Do I know how to motivate their wills to action so that th~ knowledge of the truths they have learned will carry over to future years? When I teach the Mass, for example, do my pupils giadually learn to live and apply its beautiful prayers and lessons to themselves, not only for the present but especially for th~ years to come? Do I aim to bridge the gap between the day's seemingly unrelated lesson to tomorrow's realities? The sacrament of matrimony with all its implications is a case in point. How well do I prepare espe-cially those pupils who are about to leave the Catholic school, to ac-cept and appreciate the Church's teachings on the subject, and to lay firm hold on high ideals of Christian family life for future use? Am I familiar with the many teaching aids that are at my dis-posal to make my work more interesting and to help deepen the im-pression? Do I know how to use them to the best advantage? There are charts and pictures, fil~ns and slides in abundance. Can I distin-guish between what is most helpful and what is merely ~ntertaining? Do I realize the importance of making careful preparation for the daily.lesson? To outline my objectives? To divide the subject mat-ter according to its imporian~e and time allotment? To test pupil knowledge and particularly to evaluate my own teaching? reading By wrong, things. Acquiring Skill in Techniques How can the religion teacher acquire a fuller knowledge of those procedures that will best insure success? Here are a few suggestions: By accepting wholeheartedly the~ responsibility to teach ~eligion for living, that is, in a manner that will help those whom he teaches to lead fully integrated Christian lives. By keeping an open mind and realizing that no matter how ex-perienced or learned he may become, there is always room for im-- provement. " By prayerfully and conscientiously preparing the daily lessons and by carefully thinking the subject matter through himself, so that he may present it most effectively. .By keeping in touch with modern methods of teaching, through and lectures, and by observing experts in the field. looking around occasionally, especially when things go to see whether by any chance he might be mismanaging If, then, we are willing to face our problems and to set about en-thusiastically learning how to meet them, we may hope to add our little share in the great work of restoring 'all things in Christ. 251 Prac :ice: ot: !:he I-Ioly . ee Joseph F. Gallen, S.J. ~ T IS both profitable and commendable for religious to study the ~ d0~uments of the Holy See that affec~ their state of life., .This is particularly true at present, when the Sacred Congregation of Religious is exercising a more .positive and directive influence on the lives of religious. This article is devoted prin~ipally to' documents addr,essed to individual religious institutes. These are evidently not a matter of general knowledge but they are of general utility, since they reveal the practice and thee principles of the Holy See. I. ERECTION AND PONTIFICAL. APPROVAL OF CONGREGATIONS 1.Constituti.ons of. a new diocesan congregation. For at least the licit erection of a new diocesan congregation, the local Ordinary must first consult the Sacred ,Congregation of Religious.1 This. con-sultation is to be addressed to the S. C. of the Propagation of the Faith for the .erection of native congregations in missionary countries. Diocesafi constitutions should be compiled in conformity with the Code of Canon Law and the practice of the Holy See as found in the approved constitutions of pontifical congregations. They ate to dif-fer from pontifical constitutions only in the matters proper to dioce- .san congregations. For the attainment of this end the practice of the S. C. of the Propagati~'n of the Faith had already commanded that after the erection of the new congregation: "The Constitutions of the new congregation, in Latin and in the vernacular (at least six copies), must as soon as possible be submitted to this Sacred Congregation so that they may be duly examined, amended, and returned with suit-able remarks to the Ordinary, to be approved by him.''2 The S. C. of Religious now follows the same practice and demands that the local Ordinary present the complete text of the 'constitutions with the con-sultation for the erection of the new diocesan congregation.3 At least one author had previously recommended such a practice to local Or-dinaries.~ The fear, already expressed by some authors, that this oractice 1Can. 492. § 1. 2Bouscaren, II, 158, n. 10. 3Larraona, CpR, XXVIII (1949), 228, nota ). 4Muzzarelli, n. 53. 252 PRACTICE OF THE HOLY SEE will ~ause an excessive similarity in the constitutions of various insti-tutes can be avoided by greater care in the. compil~tion of the spir-itual, as distinct from the canonical, ~rticles of the constitutions. The practice will also preclu,de the opposition that often arises when the ihstitute wishes to become pontifical. This opposition is usually con-cerned" with matters that are thought to be new but which should have been contained in the diocesan constitutions of the congregation, for example,~e system of delegates for the. general chapter and the six-year term~'Bf the superior general. 2. Mbtters to be presented fora decree of praise. A diocesan con-gregat! on ordinarily becomes pontifical by a decree of praise, With which the Holy See practically always now grants an experimental approval of the constitutions for seven years. The conditions neces-sary for pontifical approval are: the congregation by a sufficient test~ of time should have given proof of stability, religious observance, and of spirituai profit in its work; it is sufficient that the congregation number one hundred and fifty ~nembers and.is not necessary that the congregation have houses in more than one diocese. These facts are established primarily from the testimonial letters of the local Ordi-naries. To obtain a decree of praise the following matters are to be sent to the S. C. of Religious: a) A petition for the decree, of praise addressed to the Ron~an Pontiff and signed by the superior general and his or her c~uncillors. b) The testimonial letters of all the local Ordinaries in whose dioceses or territories the congregation has houses. Each local Ordi-nary is to send his letter directly to the S. Congregation. c) The"number of religious and houses. The S. Congregation will be aided in its judgment on the system of delegates for the gen-eral chapter !f the houses are listed in a tabular form that gives sepa-rarely the number of professed of perpetual and temporary vows in each house. d) The name in religion, full name in the world, and a brief biography of the founder or foundress and of the first superior of the congregation. e) The S. Congregation is to be informed of any extraordinary facts, such as visions and the like, .that occurred at the foundation of the congregation or thereafte~ and also of the special devotions and special and. favored religious exercises of the congregation. f) A copy of any special book of prayers in use in the congrega-tion. 253 ,JOSEPH F. GALLEN Review for Religious g) A colored picture of the habit of the professed and of the novices. h) 30 typed copies of the constitutions. These should prefer-ably be in Latin, but French or Italian is admissible. The constitu-tions should have been revised, for the new pontifical status and have been previously examined and approved by the local Ordinary of the motherhouse. They are to conform to the Code of Canon Law and the practice .of FheHoly See, and are to contain the norms and safe-guards necessary for attaining the special end of the c~regation. A recent form letter of the S. Congregati6n appears to demand only two copies of the constitutions, but it is not certain that the former num-ber of thirty is no longer obligatory,s i) Information is to be given as to the number of members who were formerly in other religious institutes. j) An historico-juridical account of the congregation from its beginning. k) A quinquennial report, which may be in the vernacular, for the five years immediately preceding the petition and compiled ac-cording to the questions of the new quinquennial report for pontifical institutes. 'A question that can apply only. to a pontifical institute will obviously not be pertinent. ¯ l) It is to be stated whether there are other religious institutes in the diocese with the same special purpose. m) If the congregation is a third order, an attestation of aggre-gation from the superior general of the first order must accompany the petition. n) The. superior general, with the consent of the local Ordinary of the motherhouse, is to designate a secular or religious priest resident in Rome to act as agent for the matter with the S. Congregation. 3. Miscellaneous details. The expense incurred at Rome for the de:- cree of praise is to be classed as insignificant. The. process can be quite slow. One American congregation mailed the necessary mat-ters to Rome in June, 1950, and received the reply in March, i953. During the pontificate of Pius XII (1939-1952) the decree of praise has been obtained by ninety-two congregations; the highest number in any one year was twelve;" and eight of the congregations listed have their motherbouses in the United States.6 4. Continuance of superiors in ottice. Muzzarelli states that on the scf. Guti,%rez, CpR, XXXIV (1953), 129. 6Cf.Guti~rrez, ibid., 130-138. 254 September, 1953 PRACTICE OF THE HOLY SEE occasion of obtaining pontifical approval .or of a new approbation of the constitutions the general, provincial, and local superiors.remain in office but only for the time for which they had been elected or ap-pointed. At the expiration of this period a new election or appoint-ment is necessary. The ~ame principle is to be applied to general, provincial, and local councillors and officials. Canon la.w regulate.s precisely the duration in office of a local su-perior, who may not have more than two successive full three-year terms in the sam~ house inclusive of the time in office hnder the for-mer and the new constitutions. However, in the case of higher su-periors the Code merely.prescribes that they are to be temporary and leaves the determined legislation on the duration.and re-election or re-appointment to the constitutions. The almost universal practice of the Holy See in approving constitutions now gives the superior gen-eral a term of six years and permits an immediate re-election only for a second ttrm. A mother general who had two full six-year terms expiring after the approval of the new constitutions is fully eligible for a six-year term, and even for immediate re-election on the expira-tion of this term, under the newly approved constitutions. The time spent in office under the former constitutions is not to be computed, since these have now lost all force.7 II. LAW 1, Observance ot: laud. It is evidently the duty of superiors to en-force the exact observance of all the pertinent laws of the Church on religious, the Rule, and the constitutions. Negligence in the observ-ance of inual[dating laws on religious can have most serious conse-quences, and this is especially true of invalidating laws on the novice-. ship and professions. The S. C. of Religious gently admonished the superiors of one institute to be more diligent in the future in com-plying with all the laws on the noviceship and the professions. 2. Exaggerated custom books. Customs are necessary for order, effi-ciency, and reasonable uniformity, but some custom books have been too minute and oppressive. From unofficial reports and summaries this appears to have been the thought at the meeting of superioresses general of pontifical institutes held at Rome in September, 1952. Greater attention is to be given to the spirit of the law, since the law of any institute should be the incarnation of its spirit. Not many prayers, but prayer is what is necessary. Formalism, legalism, and ;Muzzarelli, pp. 206-207. 255 JOSgPH F. GALLEN ' Revietv for Religious externalism are to be avoided. The centering of the religious life in the fulfillment of innumerable details, formalities, and observances should be abandoned. Religious are magnanimgus souls who have sacrificed everything to attain and intensify the love of God, not fussy externalists. III. HABIT OF RELIGIOUS WOMEN 1. Form o~ the "~abit. Pius XII expressed the. general principle on the habit of religious women when he state~l that it should manifest the consecration to Christ, religious simplicity and modesty, and be in conformity with time, place, work, and hygiene.8 This norm does not demand any universal and fundamental change in the traditional habit of religious women. Furthermore, the prin, ciple is not new in the practice of the Holy See. The Normae of 1901 stated that the habit in material, form, arrangement, and color~ should conform to religious dignity, gravity, modesty, and poverty, and that "it should exclude any adornment that was apt to l~rovoke adverse comment or ridicule.9 In its typical constitutions for diocesan missio.nary con-gregations the S. C. of tl~e Propagation of the' Faith enjoined: "The habit is to be simple, accommodated to the usages of the people and the climate and not to European customs.''1° In the Statutes for Ex-tern Sisters the S. C. of Religious cdmmanded that the habit of these sisters was to be suitably adapted to their external work and also to external and local circumstances.1~ Sincere reverence for the religio~s habit does not exclude neces-sary modifications. The more practical doubts that arise about some habits seem to be of the following nature: Is sufficient allowance made in .the habit as a whole for the heat of summer and the cgld of winter? The cove~ing of tl~e head and face often causes a questiQn in the chance observer by its stiffness, closeness, ornateness, the time evi-dently necessary for laundering, the extension of the covering beyond the face, and in a.few cases this part of the habit appears to be pro-vocative of adverse comment. We may be permitted one illustration of these observations. The extension beyond the, face does not con-tribute to safety in driving an au.tomobile, frequently makes conver-sation somewhat unnatural, and ~nust be an obstacle in such cases as working on .a patient with a doctor. This is not the most serious SAAS, 43 (1951), 741; 44 (1952),.825. . 9Normae of 1901, nn. 66-67. ' lONormae pro Constitutionibus" Cong(egationum luris Dioecesani, n. 19. IIStatuta a Sororibus Externis Seruanda, n. 26. 256 September, 1953 PRACTICE OF THE HOLY SEE defect that has b~en noted in some religious habits. The sane and practical principles of the Holy See are clear in themselves. Each habit should be sincerely examined on its conformity with these prin-ciples. 2. White habit. The Holy See has f~equently approved in constitu'- tions an ;irticl~ permitting the use of the white habit to hospital sis-ters and to those for whom such dress is necessitated or counselled by other duties or the climate. This habit is accordingly in use in sev-" eral institutes in the infirmary, kitchen, in teaching home economics, and. in similar duties. We can argue safely from the practic~ of the Holy See that such a use of th~ white habit is permitted in all insti-tutes of religious women. The white habit should be as similar as possibl'e to the ordinary habit within the demands of hospital effi-ciency, which is its primary use. The ordinary habit does not have. to be worn under the white habit. 3. Change in the habit. A change in the habit of a pontifical insti-tute or of a diocesan congregation whose habit had been submitted to the judgment of the Holy See may not be made wit,ho,ut the permis-sion of the Holy See; in other diocesan congregations the permissior{ of all the Ordinaries in whose dioceses the congregation has houses is necessary and sufficient.12 Since the habit ik prescribed by the consti-tutions, a change must also have been previously approved by the general chapter. It can be safely held that only a change in the ex-ternal appearance of the habit demands these formalities. The Nor-mae of 1901 required the permission of the S. Congregation only for a change in the appearance (t:orrna) of the habit,13 and the Holy See approves constitutions that demand the permission of the S. Congre-gation only for a change-in the form or color. These constitutions. permit the mother general with at least the advice of her council to, make other changes in the habit, for example, in the material, and this norm should be followed by all institutes for a change that does hot affect the externa! appearance of the habit. IV. DOWRY AND RENUNCIATION OF PATRIMONY IN CONGREGATIONS l. Dowrg. The dowry'is and always has been proper to institutes of women. An amount larger than the one prescribed may be re-ceived as a dowry. An institute that does not exact a dowry may ~2Can. 495, '§ 2. 13Normae of 1901, n. 70; cf. n. 69. 257 JOSEPH F. GALLEN Reviev2/:or Religious receive a dowry that is f~eely offered as such. A subject may give, comple'te, or augment a dowry during the novic~ship and after first or final simple profession. In all the cases listed above the amount that may be given is unlimited, but any amount accepted as a dowry is subject to the laws on the dowry. ' These statements are accepted canonical doctrine.14 2. Renunciation of patrimong in'a congregation of women. The point here can be more clearly proposed in the form of a case. Sister M. Anita, a professed sister in a congregation, has a patrimony of $50,000. She wishes to give the entire amount to her institute, but can. 583, 1°, forbids her, whether her congregation is pontifical or diocesan, to give away this money during her life without a _dispensa-tion from the Holy See. When asked recently for such a dispensa-tion, the S. Congregation replied that the sister, without any permis-sion. of the Holy See~ could give the money to her institute as a dowry or as an increase in her dowry. If the institute wishes to spend any part of the $50,000, permission of the Holy See will be necessary, because can. 549 forbids the expenditure of the dowry. This per-missio, n will be given if the. institute furnishes satisfactory guarantee of returning the capital sum to the sister in the event of her departure from the institute. The interest on the $50,000 is acquired abso-lutely by the institute, but the capital sum must be restored to Sister M. Anita if she definitively leaves the institute, licitly or illicitly, whether her vows have been dispensed or not,15 This is the prefer-able solution of the case, since it was proposed by the S. Congrega-tion itself. The same solution may be followed in any congregation of reli-gious women for either a professed or a novice. A dowry given during the noviceship passes into the revocable proprietorship of the institute only at first profession and thus is not a violation of can. 568, which invalidates any renunciation or obligation that a novice places on his or her patrimony during the noviceship.16 The institute is the mere depositary of the dowry, without p~oprietorship, use, or usufruct during the postulancy and noviceship. 3. Renunciation of patrimonV in a congregation of men or women. The prohibitior~ of can. 583, 1°, quoted above, applies to all congre-gations of men Or women. However, according to the common in- 14Cf. q. 194 of the Quinquennial Report [or Pontifical Institutes. 1SCan. 551, § I. 16Cf. Larraona, CpR, XIX (1938), nora 17. 258 September, 1953 PRACTICE OF THE HOLY SEE terpretation, this prohibition does not ~xtend to the case in which t'he patrimony is given away, wholly or partially, on the agreement and with secure guarantee that it will be restored if- the religious should leave the institute or be dismissed. Professed religious in congrega-tions of men may thus follow this solution, for example, to give their patrimony to their institute. If this solution is follbwed, no law of the Code obliges the institute to secure the permission of the Holy See for the spending of the money. 4. Partial renunciation of patrimony in a congregation of men or women. Without any permission .of the Holy See, professed reli-gious iri congregations of men or women may with safe pr6bability give away absolutely to anyone even a large part of their patrimony provided the amount retained is sufficient to take care of the support of the religious in the event of departure from the.institute. A patri-mony that is. so small as to be entirely inadequate for such support does not fall under the prohibition of can. 583, 1% and may be given away absolutely to anyone,a7 5. New tendency in povert~l of congregations. There are indications that some wish the poverty arising from the simple vow in congre-gations to be made the same or at least to approach more closely the poverty effected by solemn profession, for example, by permitting the professed of simple perpetual vows in congregations to give away all their patrimony.~8 Only one known concession has thus far been granted by the Holy See in this matter. An institflte of religious women of simple vows obtained the following indult from the Holy See in February, 1951: "With the consent of the Prioress General and of bet Council, and upon a favourable report from the Mother .I_n_st_ructor, the religiou.s __m_a.y.at. tb.e _e.n_~ of .tb_e!_r tert.ianship, that is, about ten years after their first profession in the Institute, and pro-vided they have made perpetual vows, renounce their personal prop-erty present and future in favour of the persons or institutions whom they judge before God to merit their preference." V. ADMISSION OF ASPIRANTS The following articles, found in some constitutions recently ap-proved by the Holy See, will be of interest to other institutes. The candidate is obliged to present a testimonial of her free state, that is, lvCf. Bastien, n. 543, 3; Larraona. CpR, II (1921), 71-76. lSCf. Acta et Documenta Congressus Generalis de Statibus Perfectionis, I, 377,429- 431. 259 3OSEPH'F. GALLEN " Ret~ietu for .Religious ¯ of her freedom from impediments. The testimonial of good character is to ,be obtained from the pastor or another known priest. ,The S. Congregation inserted the following article in one set of' constitu-tions: "The Mother General is to interrogate accuratgly on the mat-ter of health, especially concerning diseases that are classed as heredi-tary, and she is to record in writing the replies of both the aspirant and her.parents or guardians." VI. P0STULANCY Although the practice of the Holy See was said to demand that the time of the postul~ncy be accurately determined in the constitu-tions, thre'e sets of constitutions recently approved for congregations of sisters state this time only indefinitely, that is, "for .at least six months," and "not less than six months." A. congregation 6f sisters, whose postulancy is six months, re-quested and,received from the Holy See an indult for fivel years to prolong the postulancy two and a half months for all. This pro-longation will make it possible to complet~ a full coll~ge year during the postulancy. The Apostolic Delegate possesses the faculty of shortening or prolonging the postulancy prescribed by canon law.19 VII. SECOND YEAR OF NOVICESHIP 1. Dispensation. Canon law commands only one year of novice-ship, but many institutes prescribe a second year by the law of their own constitutions. The Holy See evidently does not wish an insti-tute to make a ~practice of asking dispensations from this second year. One pontifical congregation added the second year only recently, and {he Holy See granted an indult for three yeats to one of its provinces to have only. one year of noviceship. The province was.in extra-ordinary and urge.nt need of personnel. 2. Ernptogment in external" works. On November 3, 1921, the "S. C. of Religious issued an Instruction for all congregations, pon-tifical and diocesan, on the employment of novices in the external works of the institute during the second year of noviceship. " The Holy See inserts the principles of this Instruction in the constitutions of pontifical congregations. They should, therefore, be contained also in'diocesan constitutions, either approved 6riginally or revised after the promulgation of the Instruction.' These princil~!es are: (a) The spiritual formation proper to the noviceship.must be pri- 19Bouscaren, 1948 Supplement, 131. 260 September, 1953 PRACTICE OF THE HOLY SEE mary in the second year, employment in external works secondary. (b) This employment is allowable only if permitted by the consti- . tutions, custom, or usage of the congregation. (c) The only licit motive for such employment is the instruction of the novices, never th,e utility or advantage of the congregaiion. (d) The employment is to be carried out witb.~ruderice and moderation. Novices are never to have the sole charge of any external employment but are to work under the direction and supervision of an experienced and exemMary religious. (e) Novices may not be sent out of the novitiate house for such employment unless this is permitted by the constitutions, custom, or usage and the motive is exceptional, extraordinary, seri-otis, and based solely on ~be requirements of the. novice's t~aining, never on the necessity or advantage of the congregation. (F) All such employments must be given up for the two full months pre-ceding first profession, and this time is to be devoted wholly to svir-itual formation and to preparation for profession in the novitiate house?0 A congregation of sisters stated simply in a quinq.uennial report that i~ employed the second-year novices in external works. The reply of the Holy See contained the statement that the Instruction quoted above was to be observed.21 An unofficial summary of the Roman meeting of superioresses general quotes the Secretary of the S. Congregation, Father Larraona, as having r~asserted the principles of the Instruction. He is also reported as having stated that there are always dangers attendant upon this work outside the novitiate. The motive for a second year of noviceship has b~en the necessity of a deeper spiritual formation in institutes, devoted to a very active life. This motive is verified in practically all modern congre, gations. No one experienced in the training of young religious will deny that two years are too brief a period for a proper spiritual formation. It is not very reasonable to prescribe prudently a second year of novice-ship in law and then imprudently overturn the law in fact. This is the reason why the S. Congregation insists on the fundamental prin-ciple that the second year must be maintained as a year of novicesbip. Employment outside the novitiate house should be even mor~ care-fully avoided. The practical consequence of separation from the master or mistress o'f novices is almost always'the lack of any spir-itual formation proper to a noviceship. A sincere examination of the ~°Bouscaren I, 302-304. ¯ 21Cf. q. 176 of the Quinquenn:,al Ro~ort for Pontifical Institutes. 261 JOSEPH F. (3ALLEN ReOiew for Religio,,s effects of employing the second-yehr novices in external works will lead to a more universal observance of this most important Instruc-tion of the Holy See. VIII. PROFESSION I. Dispensation from longer period of temporary vows. The Code of Canon Law prescribes that a perpetual profession, solemn or simple, is invalid unless preceded by three full years of temporary vows.zz Only the Holy See may wholly or partially abbreviate this triennium in any institute; since the abbreviation would be a dispen-sation from the law of the Roman Pontiff. The same principle and reason are true with regard to permitting perpetual profession before the completion of the twenty-first year.23 Some institutes impose a longer period of temporary vows by the law of tfieir own constitutions. This period is usually five, much more rarely six, years. These added years are required only for the liceity o~ perpetual profession unless the constitutions certainly de~ mand them for validity. The latter is practically never permitted by the Holy See in approving constitutions. The constitutions of one pontifical congregation of brothers state that the prescribed five years of temporary .vows are required for the validity of its simple per-petual profession. ¯ In diocesan congregations the local Ordinary may dispense from the entir~ added duration of temporary vows if it is required only for the liceity of perpetual profession24 and probably also when it is demanded for the validity of the latter,25 since he is the legislator for such congregations.~6 Many canonis~s would very likely demand that the dispensation be secured from the Holy See in the latter case, if we mawr argue from their similar doctrine on a dispensation from the second.year of noviceship. The local Ordinary has no power to dispense in this matter in pontifical congregations. Some authors .permitted the religious superior who admits to perpetual profession to abbreviate briefly the added duration of tem-porary vows, for example, to dispense from three months of a six-year period, but they restricted this faculty to the case. in which the 2ZCan. 572, § 2; 574, § 1. ~Can. 572, § 1, I°;. 573; 574, § 1. z4Cf. Bouscaren, II, 167. 25Cf. Regatillo," Interpretatio et lurisprudentia, 172; Instituti'ones furls Canonici, I, n. 698. Z6Can. 492, § 2: 495, § 2; 80. 262 September, 1953 PRACTICE OF THE HOLY SEE added duration was required only for the liceity of perpetual pro-fession. 27 However, in the constitutions of pontifical congregations recently approved, the S. C. of Religious ,has been adding the clause that the Holy Seealone may dispense wholly or partially from the added duration, even when required only for the liceity of perpetual profession. Therefore, the faculty of abbreviation given to religious superiors in the doctrine of authors quoted above is more probably not true. The better doctrine is that they possess this power only if it is expressly granted to them by a general or. particular principle of their law. Otherwise any dispensation from the added duration in pontifical congregations should be secured from the Holy See .and in diocesan congregations from the local Ordinary. 2. Prolongation of temporary prot:ession beyond six years forbidden. The point here also can be more clearly proposed in a case. Brotl~er Francis Joseph made his temporary profession at the age of seven-teen. His profession extended to the completion of his twenty-first ~'ear. At the latter time and after the brother has spent four years in temporary vows, his higher superior is doubtful of his suitability for perpetual profession. May this superior prolong the temporary vows for another three years? Tlhe source of the difficulty is can. 574, § 2, which states: "The legitimate superior may prolong this period but not beyond a second term of three years . " The more probable interpretation of this canon has been that a pro.longation is illicit if thereby the entire pe-riod of temporary vows exceeds six years. The. contrary opinion was admitted to be probable and safe. One of the arguments for the first opi.nion has been the practice of the Holy See. The S. C. of Religious has constantly admitted a prolongation of only one year when the constitutions prescribed five years of temporary vows and has excluded any prolongation when the constitutions imposed six years of temporary vows. It was con-cluded that the S. Congregation did not wish the period of temporary vows to exceed six years. This argument is strengthened by the cur-rent practice of the S. Congregation, since recently approved consti-tutions contain the explicit statement that the entire period of tem-porary vows may not exceed six years. Furthermore, Larraona states that the 1)emporary profession may never be prolonged beyond six years without violating the Code and affirms that this has been de- 27Cervia, 128; Goyeneche, CpR, IX (1928), 325; Schafer, n. 973. 263 J(~SEPH F. G?~LLEN for Religious tided in plenary sessions of the S. Congregation and in audiences.28 He and Guti~rrez state that this same doctrine is based on a reply of the Code~ Commission, has been the constant in(erpretation and prac-tice of the S. CongrFgation, and conclude that a prolongation beyond six years in any institute demands an indult of the Holy See?9 This conclusion is justified by the arguments, even though the reply of the Code Commission has not been published. The solution of the case given at the beginning of t.bis number is accordingly that the vows of Brother Francis Joseph may be pro-longed for two years but a prolo,ngation beyond the six years de-mands an indult from the Holy See, whether the institute is pontifical or diocesan. 3. Place of first ternporar~lprofession. Can. 574, § 1, commands for liceity that the first temporary profession be made in the novitiate house. The Code prescribes nothing concerning the place of sub'se-quent temporary professions nor of perpetual profession, solemn or . simple. Constitutions frequently explicitly state that these may be made in" any house of the institute. For a proportionate reason, the S. C. of Religious.will grant a dispensation permitting the first temporary profession to be m~ide outside the novitiate house. If a motherhouse is under the authority of the one local superior and consists of a novitiate, juniorate, ter-tianship, and an academy for girls, the first profession may be made in any part of such a motberhous~ without a dispen.sation from the Holy See. The canon does not demand that the first profession be made within the part of the house reserved for or used by the novices but in the novitiate bourse. Th.erefore, a first profession m~ide any- .where in the latter satisfies the prescription of this canon. 4. Private devotional renetoal of vows. Constitutions approved by the Holy See often counsel th~ freqiient private .renewal of vows, especially after the reception of Holy Communion. Such constitu-tions usually add that special indulgences are attached t'o the latter ¯ practice. It is true that an indulgence, of three years is attached to such a renewal after the celebration of Mass or the reception of Holy Communion,3° but it is difficult to see why such a fact should be men-tioned in the constitutions, which are to contain.the more funda-mental laws of the institute. ,- 2SLarraona, CpR, XXVIII (1949), 196, nota 17. ~Larraona-Guti~rrez, ibid., 332~ .nota 42. 3ORaccolta, n. 695. 264 September, 1953 5. Special vows. The Holy~ See manifested from at least 1892 that it would no longer approve special vows in new institutes.31 The -same principle has been reaffirmed on more than one occasion. congregation of sisters, approved by the Holy See before 1850, re-cently asked the S. Congregation of Religious for an authentic inter-pretation of its constitutions on the. existence of a fourth and fifth vow. The S. Congregation in its first reply affirmed the existence of ¯ both vows, since the language of the formula of profession and the history of the matter clearly indicated that these were intended as special vows. The fourth vow was the ser'~ice of the poor, sick, and ignorant. This is especially the 'type of vow'that the Holy See will not ~dmit in new institutes, since it constitutes the special end of the institute, is already an obligation of the constitutions, and is accordingly pri-mary remot~ matter of the vow of obedience. The fifth vow, taken also in temporary profession, was that ofperseverance. A. second reply of the S. Congregation clarified this fifth vow: "The fifth vow of persevering in the same vows is to be understood in the following sense. The obligation of persevering temporarily or perpetually, ac-cording to the mind and practice of this Sacred Congregation, is in-cluded in the temporary or perpetual profession. Accordingly the words of the formula of profession on perseverance are not to be ¯ understood in th~ sense of another vow." The Holy See and authors have also defined the special vow of stability, taken in imitation of the Benedictine vow, as being con-tained in the obligation of perpetual profession,aa The vow of s~a-bility of Benedictine Sisters is defined: "By the vow of stability the Sisters attach themselves to the hbuse of their profession and ufiite themselves with the religious family there existing, and promise never to 'wrest their necks from under the yoke of the Rule.' " It is not impossible to find different and approved definitions of these special vows in theconstitutions of pon.tifical institutes, for example, that of stability. IX. TELEPHONE AND RADIO In a recent approval of the constitutions of a congregation of sis-ters, the H01y See inserted the.article: "The use of the telephone and alBattandier, n. 186¯ 32Normae'of 1901, n. 102¯ 33Bastien, n. 481. 2: Battandier, n. 187. 265 ,JOSEPH F. (3ALLEN ,Review [or Religious radio is to be regulated by the superior." In its reply to the quin-quennial report of the same type of congregation, the Holy See stated: "Listening to the radio in private does not appear becoming; therefore it would be better to forbid it." X. WORKS OF THE INSTITUTE § 1 Teaching Sisters and School~ 1. duniorates. This section on the works of the institute contains the most practical matter of this article. Unless otherwise noted, the articles quoted in this section have been inserted by the Holy See in constitutions approved during the past two or three years. The articles on the juniorate are: "After their profes,sion the Mother General shall assemble the junior professed in houses of formation, where, under the direction of a competent, l~Iistress, they shall attend Catholic schools, if. such exist. They shall be supplied with all m~ans necessary' for the pur-pose and shall apply themselves diligently to the attainment of diplo-mas that will be recognized also civilly." ¯ "During this time of formation it will be profitable to supple-ment the classes with lectures and instructions by learned Catholics, who shall emphasize the relation of teaching with Catholic faith and morals." The question of juniorates was discussed at the meeting o~ the superioresses general in Rome. The value and necessity of juniorates were clearly seen, but their immediate initiation, program, extension, and duration were left. to the individual institutes. The necessity of appointing a special Mistress of Junior Professed, distinct from the local superior, . was stated more categorically. It is to be noted that the article quoted above is far more absolute than the unofficial ,re-ports of the Roman meeting. I doubt that any experienced higher superior of congregatio,ns of brothers or sisters denies the necessity of juniorates for the proper spiritual formation and education of subjects. I personally believe that the necessity of juniorates has passed the point of discussion and opinion; it is now a matter of conviction and urgency. Congrega-tions of brothers and sisters should immediately institute a juniorate. This means that the junior professed will not be applied to the ex-ternal works of the institute until they. have completed their under-graduate studies. Extyerience proves that there is only one way of attaining this supremely important object: the superior general must 266 September, PRACTICE OF THE HOLY rise to his or her strongest moment and command it. Let no one swell the low notes of those who chant mournfully that it cannot be done: whaf has been done can be done. If the argument is proposed that the junior professed should be tested in the external works and life of the institute before perpetual profession, the answer is easy. The institute can study the expediency of increasing, with proper permission, the prescribed period of temporary vows to five or six years. The juniorate for those destined to be nurses will require study and investigation for the attainment of a suitable program. 2. Preparation for perpetual profession. This number and the pre-. ceding apply equally to brotbe~s and sisters destined for works other than teaching. At the Roman meeting of superioresses general the withdrawal of the junior professed from the ordinary life of the in-stitute for one or several months of renovation of spirit and of deeper and more mature spiritual formation before perpetual profession ap-pears to have been authoritatively favored. However, this can scarcely be held as necessary if the institute has an-adequate junior-ate. It will also be very close to the noviceship, since most institutes have only three years of temporary vows. While I do not deny the merit of this suggestion, it seems to me to be far more necessary for institutes of brothers and sisters to study the initiation of such a program several years after perpetual profession, when the religious has spent more years in the ordinary life and works of the institute and is in the age group of thirty to thirty-five. This is the critical age for religious. The vision and heart of spiritual youth have often suffered a slow death from worldliness, selfishness, the gradual e'xclu-sion of mortification, the abandonment of real prayer, and the de-structive, disillusioning, and even embittering example of others. It is. the age that needs spiritual revivification and rejuvenation. If this is not had, the soul can readily grow old with the body and crawl into eternity as enfeebled by mediocrity as the body is by age. A longer period is desirable, but it would be sufficient to devote one full summer to such a renovation. This plan does not exclude the advisability of the renovation before perpetual profession, but the necessity, value, intensity, and duration of such a renovation would depend on the length of the noviceship, the existence of a juniorate, the number of years spent in the active life, and the adop-tion of the later renovation here recommended. 3. Continuation of studies after the junforate. "After they have received their diplomas, it is the duty of the 267 JOSEPH F.'GAIzLEN Rebiew For Religious Sisters t6 advance their k~towledge by unremitting study anal reading of the books that are constantly being published." Th~ sense of this article admits no doubt, but its present observ-ance is more than doubtful; It is safe to assert that the daily average time granted to sisters for preparation for class and advancement is about an hour. If this is sufficient for preparation for class and ad-vancement, it seems equally safe to hold that only a genius may am-bition the life of a sister. ¯ The article is merely a dictate of common sense for instittites de-voted, to teaching. It will never be properly observed unless careful thought is given to such headings¯ as the following: learning is not incompatible with true piety: a solid and inspiring education in the juni0rate; the elimination of interminable vocal prayers in common: the realization tbat some spiritual duties may be made privately; the quick and painless death of the restlesshorarium that finds peace only in the clangor of. the bell; peaceful acquiescence in the fact that study in'one's room or cell is not forbidden by the natural'or canon law:~ sufficient sleep, holidays, and vacations; .a notable lessening of the time given to domestic work; the employment of more lay teachers and more secular help for domestic work; finally and especially; the elimination of the present totally unreasonable overwork. We can aptly add the admonition given by the Holy See in its reply to the quinquennial report of one institute. There are very few institutes of brothers and sisters that cannot profit by. this ~idmoniti6n: "If possible, something should be done to correct the situation whereby the' sisters, exhausted by excessive labor, are apparently exposed to many difficulties and dangers and consequently fail in carrying out, the religious life." An unofficial summary of the Roman meeting ~f superioresses general contains some very pertinent thoughts on this heading. Let us hope that the superiors subscribed .to these thoughts as actualities to be attained and not as 'the dreams of a waning summer. These thoughts are: "Maternai care must be taken of the health of the religious; the work of each must be orderly and moderate; each religious must have time for her exercises of piety." "The schedules must always be reasonable and adapted to the various regions and apostolic ministries today confided to religious." "In their individual houses, the Superiors General will provide for all the Religious the possibility and facility; 'of a Christian life 268 September, 1953 PRACTICE OF: THE HOLY SEE (with the Sacraments, the Word of God, Spiritual Direction, etc.) and of Religious life with the posiibility of carrying out the duties imposed on them by their consecration to God (day~ of Retreat, Spir-itual Exercises, and spiritual practices common to the individual In-stitute) ." "It must be remembered that the a~ostolate is also a science and an art and that the Holy See insists on the elevation of the literary. technical and professional culture of the Religious, on the absolute necessity of degrees required for the exercise of the various profes-sions: on the necessity of aspirin~ to a greater degree of proficiency, never thinking that one's culture is adequate f9r the present need." 4. Progress and annual meeting. "The Congregation is to adopt, the prhisewortby custom of an annual meeting of all the Sister teachers, under the presidency of the Mother General. for a discussion of methods of teaching and of the traditional pedagogy of the Congregation, in order that the schools of the Congregation may not only equal but surpass secular schools." 5. Subjects at~o to be studied. The following article will encourage those who are promoting courses of theology for brothers or sisters. Such a course should be partially completed in the juniorate. "They ar~ to study also dogmatic and moral theology, ecclesiasti-cal history, sociology, liturgy, Gregorian chant, and similar matters. For all of these studies the Sisters are to be" supplied with books for their individual and constant use." 6. Library. The community library, especially in small religious houses, can readily be neglected. If we had the pen and unction of Kempis, we would lament that the food of the modern monk is more abundant than his books. The library should be augmented con-stantly with books appert~aining to the subjects taught in the school and also with newly published spiritual and cultural books. The article of the Holy See On the library is: "Each house shall have a library containing Catholic books on the entire field of pedagogy." 7. Teaching of Christian doctrine. "The Sisters shall not forget that they must be approved by the local Ordinary for the teaching of Christian doctrine." "In explaining Christian doctrine, the Sisters .shall proceed gradually and, as far as possible, they shall aim to instill into the minds ,of their, pupils a thorough knowl~edge of the tt, u_ths of o~faith rather than to have them commit to memory a series of formulas." 269 JOSI~PH F. GALLEN Review For Religious The following articles were inserted' by the Holy See in the con-stitutions of a congregation especially dedicated to the teaching of Christian doctrin~ and approved finally by the Holy See in 1949. "Since the sacred sciences are especially helpful to an' understand-ing of Christian doctrine, the Sisters shall place great emphasis on the .study bf dogmatic, moral, and pastoral theology, eccl~siastical history, and similar subjects. A collection of books on Christian doctrine, especially ~f recent worthwhile publications, is to be ac-cessible to the Sisters and others who devote themselves to the teaching of Christian doctrine." ""It will be very advantageous for the Sisters, with the proper authorization', to publish and distribut~ printed works on Christian doctrine." 8. Some norms of teachin~l. , "The Sisters. shall take care that order and cleanliness are ob-served in the classroom." "They should stu.dy the character and disposition of mind of all their pupils and are to unite a certain gentleness of treatment with strictness, when/he latter is necessary." "The 'inordinate inclinations oi the children are to be corrected gradually, and they are to be aided in the acquisition of good habits by the stimulus of admdnition, opportune advice, and by bringing to light the law Of conscience, which,'as is well known, appears from the earliest years." "Offensive speech~ blows, and intemperate anger are to be avoided in punishments. A moral sense of responsibility for theii actions rather than servile fear is to be inculcated in the minds of the chil-dren." "The Sisters are to refrain absolutely from partiality and prefer-ence in their relations with the children. The deportment and coun-tenance of the.Sisters should manifest an evenness of disposition and kind.heSS united with something of reverence." "" "Experience proves that the fostering of the interior life, which is developed by good actions, faith in God, and self-sacrifice, appears even in young children as the right and safe path along which life is to be guided." "A love of modesty is to be developed in girls with regard to dress, deportment and their conduct with others." 270 " September, 1953 .PRACTICE OF THE HOLY SEE § 2 Sister Nurses arid Hospitals 9. Training and.continued pr6gress. "['he problem of overwork is particularly acute in the case of brothers and sisters applied to hos-pitals. In some religious hospitals a weekly holiday is apparently unknown. The continuation of this practice is unthinkable. Every brother and sister nurse should have at least one day a week that is completely free from hqspital duties, and it would contribute' much to 'their health, quiet of mind, and spirituality to spend as often as possiblea notable part of this weekly holiday awa.y from the hos-pital environment. Overwork will not facilitate the continued study and progress demanded by th~ following article that is inserted in constitutions by .the Holy See: "The Sister nurse must strive to increase her knowledge after she has secured a diploma valid also according to civil law." I0. Medical ethics. "A Sister is to refrain from administering medicines or assisting at Operations that are forbidden by the Church. In cases of doubt she is to consult the Superior." "Especially in extraordinary and important cases where there are at stake .the preservation of a human life, reverence for the human person, and care for the conscience of the patient, even if it is a case of extreme pain and gi.ves rise to such questions as euthanasia and others of similar nature,, the Sister shall be careful to give no help to an ac-tion that is contrary to Catholic principles." 11. Mod~stg¢. The Holy See has been inserting the following article in constitutions for several years past: "In certain cases where the care to be given is Of a particularly delicate nature, the Sisters shall dvail themselves, if possible, of the services of .the secular personnel or of the members of the sick per-son's family; for extraordinary cases the Superior should designate Sisters of proven piety and mature age who are williog to perform such works of chhrity. It is the duty of the General Chapter or Council to enact measures in this regard, to which the Sisters must con form." 12. Education as doctors. The following article, proposed to the Holy See in the genera] revision of the constitutions of two. congrega-tions, was approved by the S. C. of Religibus: "The Sisters assigned to the hospitals must be thoroughly pre-pared for the efficient discharge oftheir duties. There should be some Sisters educated as doctors and qualified for th6 various .departments 271 , C. A. HERBST Review for Religious ¯ of the hospital." Canon law does not forbid clerics or religious to study medicine or surgery. Canons 139, § 2, and 592 forl~id clerics and religious of both sexes to devote themselves avowedly, habitually, and for profit to the practice of medicine or surgery. Religious institutes devoted to nursing have by their approbation as such permission to practice the medicine and slight surgery demanded of nurses. Local Ordinaries in missionary countries may permit their missionaries, priests and re-ligious men or women, to practice medicine and surgery provided they are skilled in these arts, demand no payment, and observe rood-esty intreating the opposite sex. In other countries clerics, brothers, and sisters Who wish to i~ractice medicine or surgery must secure an indult from the Holy See. The article quoted above and approved by the Holy See implicitly grants to the two congregations a dispen-sation from th~ canonical prohibition of the practice of medicine and surgery for those qualified as doctors. Care is always to be taken to secure prbper civil authorization for the practice of these arts. [EDITORS' NOTE: Father Gallen's article will be concluded in November.] Discipline C. A. Herbst, S.J. It"I"HE very first step towards wisdom is the desire for discipline, .,| .and how should a man care for discipline without loving ~t, or love it without heeding its laws, or heed its laws with-out winning immortality, or .win immortality without drawing nearer to God" (Wis. 6:18, 19) ? Who could explain more clear!y or_show more beautifully than the Holy Spirit Himself does the place of discipline in the life of one who really wants to love God? "Order is heaven's first law" the proverb says. ¯ This conformity to law comes from discipline. Discipline in the passive sense is con-trol gained by enforcing obedience or order. There is order even in heaven, where God is supreme and the angels are ministering spirits. Where there is disorder chaos soon appears and it is impossible to at-tain the end of any organized society, which is the common good. The modern "autonomous man" is a law unto himself, a tyrant, an outlaw. Were the order established by discipline removed, "the bounded waters would lift higher than the shores," as Shakespeare says~ ?and make,a sop bf, all this.solid globe.';o ~ Then might, is right, "and the rude son should strike his father dead." Unleashed from 272 September, 1953 DISCIPLINE discipline, power obtained by our modern Hitlers and Stalins whets the appetite for more power. "And appetite, an universal wolf, must make perforce an universal prey, and last eat up himself." (Troilus and Cressida, I, iii.) Discipline corrects. This is its first function: a negative one, surely, but basic and important ever since the beginning when man short-circuited his powers through original sin and "to err is human" became a proverb. It is only too clear that in younger religious fre-quent correction is necessary. It helps to make away with the "old man," and who can put on the "new man" before putting off the old? The ways of the world (and they are gaining mightily with each decade) are not God's ways. In men of good will. which we presume aspirants to the religious life to be, correction should lead to prompt reform, or at least to a prompt attempt at reform. In those. who have already spent some time in religion it should lead not only to prompt but to thorougl~ and lasting reform. ReForm. That is a distasteful word to the worldling but opens up a vast field white for the harvest for the ease-loving religious. And we need not look across the table and plan reform for him. As Father said: "If ever you want to start a reform, start on yourself." "Charity begins at home" is true even in this negative aspect. Reform is the correlative and result of correction, and d'iscipline's first work is to correct. Discipline molds. It forms a religious after thi~ likeness of Christ. It shapes him. A character, a soul, is like clay in the hands of the p.otter. As defects are removed by correction the new man takes form under the interior influence of grace and the external influence of dis-cipline. It is exhilarating to see the young religious grow. That an earnest and fervent religious does grow even those who live with him can see. Those, however, who had known him i'n the world and after a few years see him as a religious are the ones who are really amazed at the change. The religious life is a school of perfection. One ex-pects a school to teach and mold and form and change and enlighten. ¯ .Discipline educates a soul, "leads out" its powers, the mind and the will, and induces them to make the most of the wonderful gifts God has given to each one of His children. Discipline strengthens. It gives one moral and spiritual power to act, live, and carry on enduringly and vigorously. This is conspicu-ous in the athletic world. Those who achieve fame in the field of sports do so because they have acquired physical strength, speed, and" accuracy of sense and muscle through long and severe disciplinary 273 C. A. HEI~BST Review for Religious train!ng. This extended and careful practice, their abstinence from food and luxuries and entertainment, is more rigorous than most re-ligious have to submit to. ."And they for a corruptibl( crown, but we for an incorruptible one." ~ Through discipline we store up resources of moral and spiritual strength whict~ we may draw upon in times of trial and temptation. A well-trained sc~ldier will come through many a difficult'and dang(r- ~ ous battle where an undisciplined one will succumb, as we found out in World War II. Through'discipline one acquires a great power of resistance. Discipline causes a soul to become effective and efficient in the direction~ of spiritual achievement, and to be foiceful in its life and work. A strong soul is ardent and zealous, too, and enthusiastic for, the things of God. Neither is a well-disciplined soul easily injured, subdued, or taken in. He is like a fortress, strong and firm. It is vigorous, healthy~ and tough, like an oak. Discipline makes a soul sturdy and unyielding. In the religious life we consider religious discipline in connection v~ith obedience. From an analysis of the word itself, discipline means teaching, training. "Considered in the authority which governs, re-ligious discipline is the sum total' of the rules with their ~anction. By the rules superiors teach the way which is to be followed; by pen- "ances in ~ase of infraction they bring back those who have strayed and repair the scandal given. Considered in inferiors, discipline is also c~lled regular observance, and is the ,faithful observance of the rules, in which observance all the members of the community unite in holy harmony. So important is religious discipline that it must be con-sidered as morally necessary for the conservation of the order as a whole, for that of.the religious life in a community, and for that of the spiritual life in each individual. According to what has been said, it is easy to see that superiors are under grave obligation to maintain religious discipline in the community; and in this regard, "connivance. on their part can easily become a consideiable sin" (Cotel, Catechism of the Vows, 137- 140.), In this connection we might note Canon 593: "Each and every religious, superiors as well as. subjects, must not only keep faithfully and completely'the vows they have taken, but also lead a life in conformity with the rules and constitutions of their own in-stitute and thus strive ~fter the perfection of their state." The rule of each religi0us.institute urges regular observance on ¯ all Each institute must first and foremost, of course, observe the law 274 ' September, 1953 D~SCIPLINE of the Church for religious. In Canons 594-612 we have mentioned especially the careful observance by all of th~ common llfe with re-gard to food, dress, and furniture; the careful performance of gpir-itual exercises; the wearing of the religious habit;

ResumenEn este artículo examino la gratitud y la ingratitud como herramientas analíticas valiosas para determinar cómo las desigualdades sociales le dan forma a las prácticas de parentesco. Acusar a un pariente de ingratitud revela los límites y las líneas de falla del parentesco, así como también expectativas estrechamente relacionadas sobre qué debe ser dado, cómo debe ser dado y cómo debe ser recibido. Como tal, este ensayo sigue la línea de una valiosa tradición antropológica de unificar los análisis del don y del parentesco. Argumento que expresiones de y discursos sobre la gratitud y la ingratitud remiten muy de cerca a dimensiones de relaciones sociales tales como el género, la generación y la clase social, y simultáneamente revelan tensiones dentro de las relaciones de parentesco donde el deber y la obligación son cuestionados. Los ejemplos etnográficos son tomados del trabajo de campo en Ayacucho, una pequeña ciudad en los Andes peruanos, donde la crianza adoptiva informal y las relaciones tensas entre hijos adultos y sus padres ancianos suministran dos esferas relacionadas de expresiones de ideas acerca de la gratitud y la ingratitud. Analizando estos dos ejemplos, argumento que la gratitud y la ingratitud son heurísticas analíticas, útiles para identificar y centrarse sobre dimensiones de relaciones que, según se entiende, caen dentro del dominio del parentesco, y son potencialmente útiles también en otros escenarios.Palabras clave: Parentesco, crianza, niñez, el don, Perú. Abstract. Towards an Anthropology of Ingratitude: Notes from Andean KinshipAccusations of ingratitude to kin reveal much about the edges and fault lines of kinship that would otherwise not be apparent. But equally, they reveal much that is unexpected about the gift – about expectations of what should be given and how it should be received. In this article, I bring together anthropological literature on the gift and on kinship in order to argue that expressions of gratitude or ingratitude index dimensions of social relations such as gender, generation, and social class, and simultaneously reveal tensions within kinship relations where duty and obligation are contested. Examples are drawn from fieldwork where informal fostering and the fraught relations between grown children and their aging parents provide arenas for analysis of expressions of gratitude and ingratitude. Analyzing these examples, I argue for gratitude as an analytical heuristic, useful to identify and focus upon dimensions of relations understood to fall within the domain of kinship, and potentially useful in other settings as well.Key words: fostering, childhood, the gift, the Andes. 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Abstrak Karya sastra merupakan miniatur dari dunia nyata, dimana sebuah karya sastra biasanya mengungkap beberapa masalah yang berkaitan dengan makhluk hidup termasuk isu-isu tentang hubungan manusia dengan alam. Manusia lebih cenderung melakukan kerusakan pada lingkungan daripada menjaganya, hal ini menyebabkan kehancuran bumi beserta isinya. Hal ini tergambar pada novel The Road karya McCarthy dimana lingkungan yang menjadi setting utamanya hancur berantakan. Lansekapnya tertutup oleh abu yang berterbangan. Dan ketika salju turun, ia berwarna abu-abu. Langitnya juga terlihat gelap. Oleh sebab itu, ada beberapa masalah yang berhubungan dengan kehancuran bumi yang tergambar pada novel yang kemudian memunculkan dua dasar pertanyaan (1) bagaimana kehancuran bumi digambarkan dalam novel The Road karya McCarthy? Dan (2) bagaimana kehancuran bumi memberikan dampak terhadap karakter utama dalam novel The Road karya McCarthy?. Untuk melihat masalah ini perlu teori yang pas yang biasa disebut ecocriticism. Ecocriticism melihat kehancuran bumi sebagai hasil dari tingkah laku manusia terhadap lingkungan misalnya: eksploitasi dan colonialisasi. Seperti yang dikatakan Lawrence Buell bahwa kondisi lingkungan itu ditentukan oleh manusia. Ecocriticism adalah suatu istilah yang berada dibawah payung postcolonialism dimana seorang postcolonialist meyakini bahwa kolonialisasi mempunyai campur tangan dalam penghancuran bumi. Para penjajah merasa percaya diri untuk mengeksploitasi bumi karena dianugrahi kekuatan oleh modernism. Untuk mendapatkan analisis yang jelas, skripsi ini menggunakan metode descriptive quality dimana kualitas data menjadi poin utama daripada jumlah data. Jadi, terlihat jelas bahwa kehancuran bumi terjadi diseluruh lapisan lingkungan; yaitu atmosfer, permukaan tanah, dan laut. Seluruh atmosfer dipenuhi oleh abu, debu dan karbon, tanahnya terkikis, tandus dan gundul, dan lautnya berubah menjadi abu-abu. Kehancuran bumi ini juga memberikan kesuraman tersendiri kepada tokoh si bapak dan si anak. Mereka harus melalui hidup yang keras, susah untuk bernafas, susah untuk menemukan sesuatu yang bisa dimakan dan secara mental mereka selalu takut akan ancaman-ancaman dari kehancuran bumi. Kata Kunci: kehancuran bumi, ecocriticism, postcolonialism, modernism. Abstract Literary work is a miniature of larger world or reality, whereas a literary work reveals some problems related to humans being including issues of human relationships with the environment. Humans tend to do damage to the environment rather than maintaining it, thus it causes devastation of earth. It is reflected in McCarthy's the road where the environment is devastated. The landscape save the ash on the wind, and when the snow falls, it is gray. The sky is also dark. Therefore, there are some problems of knowledge about how the devastation of earth portrays in the novel, which are delivered to two main questions of (1) How is devastation of earth depicted in Cormac McCarthy's The Road? and (2) How does devastation of earth give impacts to the main characters in Cormac McCarthy's The Road?. In case to observe these problems, it needs a suitable theory which called ecocriticism. Ecocriticism sees the devastation of earth as the result of humans' behaviour such as exploitation and colonialism of the environment, as Lawrence Buell says that the condition of the environment is determined by humans. Ecocriticism is under umbrella term of postcolonialism in which postcolonilist believes that colonization has intervention in devastating the earth. Colonizer is encouraged to exploit the nature because of power that is given by modernism. To get a clear analysis, this thesis uses descriptive quality method; it means the quality of the data becomes the reference to work rather than the quantity of the data. Thus, it is seen clearly that devastation of earth happened in the whole layers of environment; atmosphere, land and sea. The atmosphere is occupied by ash, dust and carbon, the land has eroded and barren and the sea have changed into gray. This devastation also gives a misery to the father and the son as the main characters. They have to undergo hard life; hard to breathe, hard to find food and mentally they are haunted by the devastated earth's threatens. Keywords: devastation of earth, ecocriticism, postcolonialism, modernism. INTRODUCTION Humans often feel indifferent toward nature. For them, nature is something considerably as a 'mystic' thing, when it goes right, humans forget it, when it goes wrong, they worry it. People tend to prefer natural environments more than built environments, and built environments with water, trees, and other vegetation more than built environments without such features (Kaplan & Kaplan, 1989). On the other word, humans tend to permit the nature walks down by itself. They seem to just let it flow without thinking how to keep and maintenance the nature. The study of humans' relation with nature which is known as ecology was begun since years ago when humans lived in harmony with the nature. However, in line with development the nature also changes. Unfortunately, this natural changes brings devastation on earth, as Donald Hughes says that looking back to our historical ecology, Humans have related in multiple ways to the Earth's systems; some of these ways promise a sustainable balance with them, while others are destructive (Hughes, 2001: 269). Historically, through devastation of earth Humans have made major changes in their environments. This is happened almost in the whole surface, as Hughes says that devastation of earth has happened in every historical period and in every part of the inhabited Earth (2001: 1). In order to observe those processes of change that affect the relationship, ecologist studies the mutual effects that other species, natural forces, and cycles have on humans, and the actions of humans that affect the web of connections with non-human organisms and entities (id. at 4.). This ecologist's study shows that devastation of earth is the result of humans' behaviour toward environment. This bad behaviour has changed the environment that will bring devastation to the humans themselves. Humans seemingly don't care of the environment. Severity, humans tend to be more destructive. It forces some Ecocritics who concern in literary study and environment in late nineteenth criticized humans' behaviour toward nature. This criticises show how important avoiding that kind of behaviour toward nature which brings devastation of earth merely, it signed that the study of literature which related to the environment has to be discussed. There were in fact some isolated calls for an ecologically oriented criticism during the 1970s (Rigby, vol 2: 2). However, it was not until the end of the twentieth century that the study of literature and the environment was finally recognized as 'a subject on the rise'. In studying of literature, humans ordinarily focus on the relation between humans and others (society) or between humans and themselves (psychology), whereas, the relation between humans and environment actually is tightly connected. Unfortunately, the study of literature which related to the earth was often forgotten, whereas, the study of literature which related to the environment is greatly important. The study of environment is not merely observing of the nature or nonhumans aspect but it tends to study the relation among nature, earth and the humans themselves. Human actually is a part of environmental system, and therefore the environment has the crucial role in humans life in which it is become the main point of literary study. In some respects, it is perhaps not surprising that the study of literary texts should be coupled with such forgetfulness of the earth. Thus it is needed a study of humans' relation and environment. The study of literature and environment got a full attention when modern era begun to destruct the environment. Since last decade ago, especially years ago, humans consciously realized the impacts of their behaviour toward nature, moreover when they become crazier of invention, exploration and exploitation of the nature. Surely, this impact is indirectly causing ecological changes. However, actually what people do about their ecology depend on what they think about themselves in relation to things around them. Human ecology is deeply conditioned by beliefs about our nature and destiny (White 1996, 6). It can be imagined when humans were only thinking about themselves and forgetting the nature or they were just considering their needs without considering the nature needs, it can be ascertained that the nature will vanish and be extinct. This idea or thought about indifference toward nature is criticized by the Ecocritics. Ecocriticism maintains that literature may be approached in a way that examines humans as part of an ecosystem; they are neither master nor slave to it, but simply one part of an intricate system. Literature and environment truly can't be separated each other. Moreover, Lawrence Buell argues in his book The Truth of Ecology as quoted by Dana Philip that literature would be environmental. It would evoke the natural world through verbal surrogates, and would thereby attempt to bond the reader to the world as well as to discourse (Philip, 2003: 7). It can be assumed that through the literary work, the reader will be brought to the environmental world and devastation of earth. Indirectly, literature causes the reader's interpretation of the environment. Thus, it is important to understand the relation between humans and environment through literary work. It needs to notice that ecology is not a slush fund of fact, value, and metaphor, but a less than fully coherent field with a very checkered past and a fairly uncertain future (Philip, 2003: 45). By understanding the relation between humans and environment, it is beneficial to determine the act effectively on the impact of natural destruction and to integrate knowledge and actions. The study of literature and environment works in tandem in determining humans' perception and interpretation toward nature. As Lawrence Buell says that literature and environment studies must make their case for the indispensableness of physical environment as a shaping force in human art and experience, and how such an aesthetic works (2001: 9). It can be assumed that environmental interpretation is a humanistic inquiry. In other word, what people think about nature, and how they have expressed those ideas is what people interpret of the nature. Generally what people expressed the idea of the nature is a Realistic depiction of the world. Thus, it needs a tool to see this depiction. Surely Ecocriticism is a proper tool to see the depiction of the world. Ecocriticism is the most suitable binoculars to telescoped ecological issue and ecological changes in such literary work, as Sheryl Glotfelty (1996: xviii) says that Ecocriticism is the study of the relationship between literature and the physical environment, Ecocriticism takes an earth-centered approach to literary studies. Only Ecocriticicism observes the relation between humans and nonhumans aspects. What Ecocritics do, in short, is attempting to discover nature as absence, silence in texts, and construe environmental representation as a relevant category of literary (Buell, 2005: 30). Ecocriticism encourages the changing of canonisation through entering literary works which carry up natural issue. Ecocriticism ecologically oriented critique of the way in which Nature is constructed in certain canonical texts. Environmental literature constitutes the third way in which Ecocriticism recasts the canon. According to Lawrence Buell (1995, 7-8), an environmentally oriented work should display some characteristics; first, the nonhuman environment is present not merely as a framing device but as a presence that begins to suggest that human history is implicated in natural history. Second, the human interest is not understood to be the only legitimate interest. Third, Human accountability to the environment is part of the text's ethical framework. The last, some sense of the environment as a process rather than as a constant or a given is at least implicit in the text. In such literary work; Cormac McCarthy's The Road the nature as the setting represents ecological changes. Surely, this change causes devastation of earth. Nothing is more miserable on earth but devastation. The world which is the closest place we live at is not convenient again when it was devastated. Thus, literary and environment has interrelation that cannot be separated. Then, it is important to analyze such literary work through Ecocriticism. Ecological issue commonly represented by the presence of natural thing such as; tree, land and also circumstance in the novel which it become the setting. In other word, ecological issue become a centre point of setting. One of great writers in narrating the setting is Cormac McCarthy. Not only known as a king of the setting, McCarthy also has known as famous environmental setting as Addy Haddock (a writer of McCarthy's bibliography) says that his ability to provide eloquent descriptions with smoothly rolling darker undertones and poetically dismal nuances makes him become a writer with powerful setting. Thus, McCarthy is a right author referenced as a study of Ecocriticism. Indirectly, McCarthy's proficient is caused by his settled at a barn near Louisville, Tennessee. All the stones he gathered, all the wood he cut and kiln dried by himself to renovate his small house. Seemingly, McCarthy's life is not far away from the nature. Years later, after marrying fellow student Lee Holleman in 1961, he and she moved to a shack with no heat and running water in the foothills of the Smoky Mountains outside of Knoxville. These experiences of life sharpen his idea toward nature. McCarthy reveals that he is not a fan of authors who do not deal with issues of life and death; it can be assumed that his writing tends to be explored issues of life including devastation of earth. Recalling blithely the months he spent without electricity in a house in Tennessee. Without money, and he had run out of toothpaste and he was wondering what to do when he went to the mailbox and there was a free sample. It made him become more sensitive facing the nature and more respect it. In 2006, McCarthy writes The Road that grants him a change to be interviewed by Oprah Winfrey. Surely, this interview related to his writing especially devastation of earth and won Pulitzer Prize for fiction. McCarthy told Winfrey that related several stories illustrating the degree of outright poverty he endured at times during his career as a writer. He also states that his novel; The Road inspired when he was standing at the window of a hotel in the middle of the night, his son asleep nearby, he started to imagine what El Paso might look like 50 or 100 years in the future. He just had this image of these fires up on the hill. It shows the condition of the nature at the time which the hill was fired up. McCarthy can be categorized as a weird person. People usually gathered with other people who have same hobby or pleasure. However, it doesn't apply for McCarthy. As a writer, he doesn't like to gather with other writer. He would rather hang out with physicists or scientist than other writer. He does not know any writers and much prefers the company of scientists. No doubt if his knowledge of nature is rich. His knowledge of the natural world is vast and includes many of the Latin names of birds and animals. His pleasure gathering with physicists and scientist caused by his interest in science and environment, by absorbing the intelligence scientists, he realizes that in 100 years the human race won't even be recognizable. For him, what physicists did in the 20th century was one of the extraordinary flowerings ever in the human enterprise, which would much prefer to befriend a scientist than another writer. Most of McCarthy's novels are portraying about life or reality which many of them associated to ecological issue. In 1985, Blood Meridian was published. Blood Meridian portrays the desolate and indifferent 1850s Texas-Mexico borderlands. The extreme violence which takes place comments implicitly on both the environment and human nature. The novel's full title- Blood Meridian, or The Evening Redness In The West- is indicative of the novel's portrayal of the environment. A relationship between location, nature and violence is created in the symbolism of the sun as a "blood meridian". To call McCarthy's environments as constructed in Blood Meridian simply violent is an unsatisfactory conclusion. What is more appropriate and evident in the text is that man is inherently violent and the indifference of nature to this creates an amoral setting. In 1979, McCarthy published his fourth novel, Suttree. In short, Suttree tells the reader about a man named Cornelius Suttree, a fisherman, disillusioned scholar, alcoholic, nihilist, existentialist and transcendentalist. The attention to detail identified earlier in Suttree is telling in terms of his relationship with his environment. Generally, to an Ecocritical reading Suttree shows that, stripped of societal anthropocentrism, man is forced to reassess his relationship with nature. It could be said that McCarthy's prose style is often atavistic (anti-civilization, anti-materialism, anti-industrialism, anti-progress and pro-Nature) in that it both reflects natural processes and often appears primitive, stripped of culture. In 1973, Child of God was published. It was inspired by actual events in Sevier County. Child of God begins with Lester Ballard's dispossession from his parent's house. McCarthy's description of Ballard's lone nomadic wandering after he inadvertently burns down his squat uses the same free indirect discourse. Child of God can also be described as an existential text, particularly for the authenticity of its protagonist. Lester Ballard's atavistic tendencies bring him closer to an animalistic level. From those all of McCarthy's novels, The Road which was published in 2006 by Vintage book publisher is the most representative novel which is related to the study of Ecocriticism. The novel is generally thick of environments' issue. The issue for instance is the fire of woods that happened along the country which give the reader an image of burned land, ash and dust everywhere and so on. Because of this reason, the writer felt that The Road is interested to be analyzed through ecological critics. In short, the novel portrays a journey of father and son as the main character in a burned land in America. The issue of devastation of earth becomes the centre point of interest which grasps the whole setting of the novel. The Road brings the readers onto 'the future' in as much as it is set in a time after an ambiguous 'end' has occurred and society has collapsed. The reverse of the most recent reissue claims that it is the first great masterpiece of the globally warmed generation. It is also the first of McCarthy's novels to have provoked Ecocritical study. This wide appeal to the novel relies strongly on its environmental themes. The use of allusion to genre and form elsewhere in McCarthy's novels can be said to universalise his appeal but in The Road the key concern is the 21st century's most immediate global problem; the irrevocable damage global industrial capitalism is doing to our environment. It is difficult to read The Road without feeling the overwhelming cumulative force of the novel's desolation, and this desolation is most prominently present in the landscapes McCarthy portrays. The setting is almost entirely bereft of life; the little that is found is often malign humanity. The Road greatly represents a study of Ecocriticism. It portrays the colourless world because of devastation of earth. This devastation issue is common object of the Ecocriticism study. The Road continually reminds us of the bleakness of the landscape in the earth. As readers, we only experience bright colours through the characters' dreams or memories, if someone happens to bruise or bleed, or through fire or flare guns. The rest of the time we see a gray ash covering the landscape. As a reality, our landscape is actually green and natural. However, The Road shows the possibility of devastation of earth when humans did devastation to the nature and they can't live in harmony with the nature. Therefore, there is no doubt that The Road becomes the most influencing novel toward environment. It proves from the acclaim written in the novel by George Monbiot, an environmental campaigner that says "It could be the most important environmental book ever. It is a thought experiment that imagines a world without a biosphere, and shows that everything we value depends on the ecosystem." According to the brief story in background of the study that gives perception about the devastation of earth in the novel, it appears two questions as the problems: 1. How is devastation of earth depicted in Cormac McCarthy's The Road? 2. How does devastation of earth give impacts to the main characters in Cormac McCarthy's The Road? METHOD The used method is descriptive quality; it means the quality of the data becomes the reference to work rather than the quantity of the data. Besides, a technique is needed to understand the data. Technique of interpretation must be used to interpret and analyze the data. Through interpretation the analysis can be worked. Interpretation is a crucial step that has to do before analyzing the data. Then, extrinsic approach is used as an approach toward the analysis in which environment belongs to it. According to method above, the first thing that has to do is collecting data. In collecting data this research focuses on reading and documentation. Reading novel. In this step, novel becomes the object of the research. The novel is entitled The Road, written by Cormac McCarthy. To collect the correctly data, it needs reading more than once, because to get interpretation, it needs understanding all contents completely with all possibilities both intrinsically and extrinsically. Inventorying data. This step is collecting data through noting the quotations related to the statement of the problems and objectives of the study, it is including in words, sentences, and discourse that can represent devastation of earth in Cormac McCarthy's The Road. Thus, all data that will be analyzed are started and sourced through the novel's contents. Classification data. It is appropriate to the statements of the problems about devastation of earth in Cormac McCarthy's The Road. Tabling the data. It is to simplify reading the data and classify data that is used in the analysis for the readers. Continuously, the selected data or the collected data, which are related to the statements of the problems and the objectives, are analyzed through Ecocriticism in depicting the devastation of earth and its impacts to the main characters in Cormac McCarthy's The Road. MODERNISM The word "modern" closely means to up-to-date, abreast of the times, and going beyond the past in more than a temporally or chronologically literal sense (Greenberg, 1979; 2). Marshall Breman as quoted Jan Rada defines modernism as a trend of thought that affirms the power of human being to create, improve, and reshape their environment, with the aid of scientific knowledge technology and practical experimentation (2008; 6). Breman then argues that modernism is as any attempt by modern men and women to become subjects as well as objects of modernization, to be modern is to find ourselves in an environment that promises us adventure, power, joy, growth, transformation of ourselves and the world-and, at the same time, that threatens to destroy everything we have, everything we know, everything we are (Berman, 1982; 5; 14). The development of modernism emerged two poles that confront each other; science and technology and natural degradation. As Helena J. Keler explanation that the image of 'creative destruction' is very important to understanding modernity precisely because it derived from the particular dilemmas that faced the implementation of the modernist project. This destruction of a holistic universe in the modern era shatters the conception of human beings and societies as total entities, instead inaugurating an era characterized by a never-ending process of internal ruptures and fragmentations within itself (Keler, 2005: 4). According to Horkheimer and Adorno as quoted by Helena, modern capitalist society is engaged in a pattern of domination: the domination of nature by human beings, domination of nature within human beings, and this system of domination is driven by fear of the human and nonhuman unknown the Other (Keler, 2005: 3). Movement of modernism manifests itself in the self-destructive nature of symbolism: when pushed to its logical extreme, the symbolist aesthetic starts to forgo any notion of an organic, necessary relationship between signifier and signified, and simply imposes a particular motif as an arbitrary symbol of something else (Hutchinson, 2011; 58). Modernism often demonstrates the destructive rather than constructive nature. Modernists argue that the ecologically destructive projects are not viable because of climate change but modernism movement (Johnston, 2012: 207). Specifically, Barbara Rose Johnston states that Human conduct that contributes to the destruction of our ecological balance. Such interpretations of environmental change, however, can have undesirable effect of deflecting responsibility, since blame is placed on a cycle of time about which a person can do nothing (Johnston, 2012: 212). Global environmental change, which spans natural sciences, policy and development studies, is currently experiencing its first waves. Perhaps it is time to recognize that already some people are getting their feet wet. On what criteria should one decide to retreat to higher ground or stick it out unmoved until the tide turns. Modernism challenges the modern project of understanding global environmental change and doing something about it when it causes problems (Blaikie, 1996: 81). According to Piers M. Blaikie, modernism First, it challenges all embracing world views or 'meta narratives' which tend to be highly teleological and assume the validity of their underlying assumptions and their claims. Thus, the role of environmental scientists in policy making as 'talking truth to power' and as the only rational and legitimate brokers between the 'real' environment and the rest of us, is rejected. Second, it challenges the tendency that is more pronounced in areas of global environmental change where the local hands on experience of the environment (land degradation, desertification and biodiversity). Third, it challenged that reality is socially constructed. An epistemology which builds models of society and environment with causal connections is challenged by one which is constituted as a series of descriptive accounts according to different actors' perceptions (Blaikie, 1996: 81). Modernism encourages people and countries to over-exploit natural resources, and contribute to reductions in spending on social and environmental welfare (Huckle, 1999: 36). Moreover, environmental reductions being blamed on the impact of foreign cultural domination this has allegedly eroded and damaged the 'essential harmony' between humans and nature (Mawdsley, 2001: 96). Evernden contends that the second instrumental vision of control and domination over nature is the historical product of modernity, more specifically of Renaissance, when a new mode of knowledge, based on reason and experimentation replaced the medieval search for knowledge as contemplation and wisdom (1992). This argument is supported that Modernity is thus responsible for creating Nature by abstracting from nature, and with it a whole history of conquest and domination comes to be enacted. In the words of C. S. Lewis: "We reduce things to mere Nature in order that we may "conquer" them. We are always conquering Nature because "Nature" is the name for what we have, to some extent, conquered" (Lewis, 1978: 42). Latest, Environmental problems and other risks encompass less than the globally catastrophic. More and more disaster experts, development agencies, and citizens' groups are supporting that the globalisation is largely responsible for such human misery (Huckle, 1999: 36). Modernism signed by the development science and technology (Somerville, 2006: 17-18). Further, given the increasing production by technologically advanced capitalism of risks that threaten us all ironically that technology induced catastrophes and environmental disasters (Simon Cottle, 1998: 8). Since the Enlightenment, technology, especially science-based technology, has offered the promise of a better world through the elimination of disease and material improvements to standards of living. On the other hand, resource extraction, emissions of dangerous materials, and pollution of air, water, and soil have created conditions for unprecedented environmental catastrophe and have already caused irreversible damage to the biosphere (Vergragt, 2006: 7). Ironically, the persisting contradictions between a better life created and supported by technology for the wealthy few, also caused the increasing environmental degradation and persistent poverty for the vast majority calls for a deeper exploration and understanding of the nature. Philip J. Vergragt then, states that technology will support and enhance a "good life" for all of its citizens, in both rich and presently poor countries, without compromising the Earth's ecosystem or the prospects of later generations (Vergragt, 2006: 8). Thus, science and technology which shaped to the sophistication give man a power to colonize the earth. POSTCOLONIALISM Environmentalism in post-colonial discourse has its beginnings in Alfred Crosby's account of the impact of European incursions into the Americas and the Pacific (Ashcroft, 2000: 71). This incursion of course destructs not only the country; physical building and ideology but also the environment and nature. The conquest and colonization of so many extra-European environments produced irreversible changes in land use, in flora and fauna and frequently damaged beyond repair traditionally balanced relations between indigenous communities and their environments, a relationship unlike that of their conquerors crucial to their understanding of their 'being' as of the land rather than merely on it (Ashcroft, 2000: 71-72). He adds that imperial incursions and colonization have been regarded as environmentally destructive, yet as Richard Grove argues, the perception of what had already been lost in Europe, the sense of intrinsic connection between the 'more-than-human' and the human, and thus the urgency of environmental preservation became strikingly evident in Europe's colonies, particularly in the late nineteenth century. Much environmentalism in theory and practice has emanated from former imperial centres such as Europe and the United States. While belated recognition of the crucial importance of other forms of life on earth is both welcome and necessary, its export and sometimes imposition on postcolonized cultures invites the obvious charge of hypocrisy and generates resentment against former imperial states which having degraded their own and their colonies' environments in the 'interests' of progress and 'development' now encourage (or impose) the theory and practices of environmental preservation on other peoples (Ashcroft, 2000: 72). This also frequently creates division within post-colonized cultures themselves, where, for instance, peoples are moved off their traditional lands to make way for game parks, essentially for the benefit of wealthy tourists. Demands for the 'global' preservation of endangered species frequently clash with the policies of post-colonized governments eager to use their regained environmental sovereignty in the interests of a modern capitalism from which it is difficult for them to escape. Devastation of earth has highlighted how human–environmental vulnerabilities are amplified not only by anthropogenic climate change but also by the capitalist exploitation of natural resources (Carrigan, 2005: 1). Harmful environmental conduct exposes several broader dimensions such as the nation's ability to use its resources as determined by domestic political processes, such as; it changes the natural forest microclimates that have been transformed into new microclimates increasing sunlight and lowering humidity (Nazzal, 2005: 6). The ecological crisis is not merely an isolated event but has its roots in the modern materialistic civilization that makes man becomes the butcher of earth (Huggan and Tiffin, 2010: 1). They argue that one way out of this morass is to insist that the proper subject of postcolonialism is colonialism, and to look accordingly for colonial/imperial underpinnings of environmental practices in both colonising and colonised societies of the present and the past (Huggan and Tiffin, 2010: 3) Colonialism greatly changed the environmental condition of colonized country. Alfred W. Crosby (Crosby 1986) as quoted by Aschroft describes the ways in which the environments of colonized societies have been physically transformed by the experience of colonial occupation, imperialism/colonialism not only altered the cultural, political and social structures of colonized societies, but also devastated colonial ecologies and traditional subsistence patterns (Ashcroft, 2000: 69). Indirectly, colonization influences ecological changes in the past which cause ecological destruction in the present day. More importantly, based on Crosby statement in Aschroft explain that introduced crops and livestock not between colonizer and colonized country only supported conquering armies and colonizing populations, radically colonizer altered the entire ecology of the invaded lands in ways that necessarily disadvantaged indigenous peoples and annihilated or endangered native flora and fauna (2000: 69). Arguably this has led to one of the most profound ecological changes the world has seen. Colonization or colonialism can be defined as the conquest and control of other people's land and goods (Loomba, 2005: 8). Colonialism means a conquest which is done by the west or European and American country toward Asia and Africa by exploitation the land, surely it causes natural destruction. Elleke Boehmer has defined colonialism as the settlement of territory, the exploitation or development of resources, and attempts to govern the indigenous inhabitants of occupied lands (Boehmer as qtd. in McLeod 2000: 8). The term colonialism is important in defining the specific form of natural exploitation that developed with the expansion of Europe over the last 400 years (Ashcroft, 2000: 40). With the end of the cold war, global infatuation with neoliberal economics has intensified the peripheralization of the South along economic, political, social, cultural and natural lines (Geeta Chowdhry and Sheila Nair, 2002: 1). Postcolonial critique bears witness to those countries and communities - in the North and the South (Bhabha, 1994: 6). The assumption of postcolonial studies is that many of the wrongs, if not crimes, against nature are a product of the economic dominance of the north over the south (Young, 2001: 6). Thus, the Norh represents the West and the South represents the East. Postcolonialism sees the natural destruction on the South as the impacts of colonization The northern environmentalism considered as the rich (always potentially vainglorious and hypocritical) and the southern environmentalism considered as the poor (often genuinely heroic and authentic) (huggan and Tiffin, 2010: 2). However, northern needs of the natural need were supplied from the south in the name of colonization. Colonialism granted imperial powers the rights to arrogate and exploit the territory of a subject people as well as to appropriate unlimited property rights, post-colonial states acted quickly to regain control over their natural resources both through expropriation of foreign property interests and through the legal arena (Nazzal, 2005: 10). Colonialism, through both practice and discourse, has separated man from his natural surroundings and has given him a false idea about the meaning of nature: on the contrary, nature is not there to be plundered, but to be cared for, tended and made to yield its produce. Then, Man is ennobled by the relationship with the environment, by his power to make things grow and watch over their growth, but the reverse also holds true: devastation returns man to his primitive condition. It is not surprising when the the nature did reverse destruction to the humans. It is the result of what they do exploit to the nature. On the other world, man as the colonizer has colonized the earth which caused the devastation of earth. (Chrisman and Williams, 1994: 1–20). Thus, postcolonialism can be considered as umbrella term of ecocriticism in which it criticizes the relation between human and nature including criticizing humans' behaviour precisely humans' exploitation toward nature. ECOCRITICISM Humans truly can't be separated with environment. human beings are engaged in the eternal search for connection, for that which connects us to others and for that which connects us to ourselves, culture, language, history, belief systems, social practice, and other influences on human development are as much a part of place as the physical landscape one crosses (Dreese, 2002; 2-3). She emphasizes that environmental factors play a crucial role in the physical, emotional, and even spiritual configurations that determine our ideas of who we are. All human beings develop their own sense of place through life that determines why they love certain regions or feel utterly alien in others. The study of relations between humans and environment called ecology. Lawrence Buell defines ecology as the study of the interactions between organisms and the environment (Buell, 2005; 139). Meanwhile, Glen A Love defines ecology as not as merely a study of the relationship between organisms and their living and nonliving environment but also a combination of science and a sense of responsibility for life (2003; 37-38). Ecology as Lawrence Buell say above is drawn in the life circle; the life processes of many organisms put into their surroundings environment whose presence of other organism affects the life processes of these and other organisms sharing the same environment. When these processes are cut by such destruction, e.g. chemical by-products of the life processes of one species (or occupational group) are harmful to another species; the relationship between the two species is "antagonistic." Increased population density increases the probability of antagonistic interactions (Catton, 1994: 80). It is essential to be aware of the environmental damage which caused by ecological changes. The development of humans' ecology slowly damages the environment. The ecology of human development involves the scientific study of the progressive, mutual accommodation between an active, growing human being and the changing properties of the immediate settings (Bronfenbrenner, 1979: 21). Imbalance fine relations between humans and environment emerged a critic called ecocritic or ecocriticism (Buell, 2005; 2). John Elder as quoted by Dana Philip says that The science of ecology confirms the indivisibility of natural process: each feature of a landscape must be understood with reference to the whole, just as the habits of each creature reflect, and depend upon, the community of life around it (1999; 581). Ecology when it counts as science tends to be a lot more reductive, thus many of the core concepts of ecology once notable for their expansiveness have in recent years been cut down to size, made more particular, or abandoned altogether. It now appears that even the ecosystem concept may not be valid biologically, but valid concept or not, an ecosystem is primarily a theoretical entity, and therefore could never be the reality that somehow underwrites poetry, even if that poetry is of the good old-fashioned, supposedly "organic" sort (Philip, 1999; 582). By that kind of reason, Elder argues that culture too may be understood organically: it is the field of relationship between organisms and, as such, a complex organism in its own right (Philip, 1999; 582). Ecology is not merely bound to science and technology, but also moral and politic. Greg Garrard assumes that ecology itself is shifting and contested, the emphasis on the moral and political orientation of the ecocritic and the broad specification of the field of study are essential (2004; 4). Problems of ecology are features of our society, arising out of our dealings with nature, from which we should like to free ourselves, and which we do not regard as inevitable consequences of what is good in that society (Garrard, 2004; 5). Lynn white, Jr argues in his article on Cheryll Glotfelty's The Ecocriticism reader: landmark in literary ecology that environmental crisis is fundamentally a matter of the beliefs and values that direct science and technology and dominating attitude toward nature (1996; 4). Discoveries in ecology and cellular biology revolutionize our sense of self, teaching us that there is no such thing as an individual, only an individual-in-context (Neil Evernden, 1996; 93). Discoveries of course get much of invention. Unconsciously, humans' behaviour (ex: exploitation) toward environment was changed. Industrial Revolution affected humanity's conception of its relationship to nature, warning that technology has created the false illusion that we control nature, allowing us to forget that our "unconquerable minds" are vitally dependent upon natural support systems (Harold Fromm, 1996; 31) Ecocritic or Ecocriticism is an umbrella term, used to refer to the environmentally oriented study of literature and (less often) the arts more generally, and to the theories that underlie such critical practice (Buell, 2005; 138). Cheryll Glotfelty simply writes the definition, ecocriticism is the study of the relationship between literature and the physical environment, ecocriticism takes an earth-centered approach to literary studies (1996: xviii). Ecocriticism might succinctly be defined as study of the relation between literature and environment conducted in a spirit of commitment to environmental praxis (Lawrence Buell as quoted by Dana Philip, 1999; 583). Ecocriticism is, then, an avowedly political mode of analysis, ecocritics generally tie their cultural analyses explicitly to a 'green' moral and political agenda. In this respect, ecocriticism is closely related to environmentally oriented developments in philosophy and political theory (Greg Garrard, 2004; 3) Ecocentrism is more compelling as a call to fellow humans to recognize the intractable, like-it-or-not interdependence that subsists between the human and the nonhuman and to tread more lightly on the earth than it is as a practical program (Lawrence Buell, 2005, 102). Ecological criticism shares the fundamental premise that human culture is connected to the physical world, affecting it and affected by it. Ecocriticism takes as its subject the interconnections between nature and culture, specifically the cultural artefacts of language and literature (Cheryll Glotfelty, 1996; xix). The majority of ecocritics, whether or not they theorize their positions, look upon their texts of reference as refractions of physical environments and human interaction with those environments, notwithstanding the artifactual properties of textual representation and their mediation by ideological and other socio-historical factors (Lawrence Buell , 2005; 30). Literary theory, in general, examines the relations between writers, texts, and the world. In most literary theory "the world" is synonymous with society-the social sphere. Ecocriticism expands the notion of "the world" to include the entire ecosphere or nonhuman, which is physical environment. Several things that have to be seen are: • Transforming this concept becomes social movement that will bring the humans into conscious of the equality between human and their environment and doesn't consider the nature into binary opposition between dominate and dominated. • Ecocriticism encourages the changing of canonisation through entering literary works which carry up natural issue. • Ecocriticism is not only an approach but also a pendadogis tool. • Ecocriticism connects the literary study with the earth to see how is the relation between humans and earth where they stand (Cheryll Glotfelty, 1996, xxii) The majority of ecocritics, whether or not they theorize their positions, look upon their texts of reference as refractions of physical environments and human interaction with those environments, notwithstanding the artifactual properties of textual representation and their mediation by ideological and other sociohistorical factors (Buell, 2005; 30). It can be assumed that Ecocrtiticism sees the text as the refraction of physical environment. Another denigrates attempts to recuperate realism as restricting the field of environmental writing, as ludicrously foreshortened in focus ("its practitioners . . . reduced to an umpire's role, squinting to see if a given depiction of a horizon, a wildflower, or a live oak tree is itself well painted and lively"), and in any case bogus, since "mimesis presumes the sameness of the representation and the represented object" (Phillips 2003: 163–4, 175). Buell has added that this is a conviction that contact (or lack ofcontact) with actual environments is intimately linked, even if not on a one-to-one basis, with the work of environmental imagination, for both writer and critic (Buell, 2005; 31). Ecocriticism can explore what we can call a discursively manipulated nonhuman world in literature, and discuss how it gets marginalized or silenced by, or incorporated into the human language (Legler, I997: 227). Nonhuman environment must be represented as an active presence and player within the text made some astute readers inclined to be sympathetic of the environment (Buell, 2005: 51). The task of ecocriticism, then, is to formulate a conceptual foundation for the study of interconnections between literature and the environment. Literature can be perceived as an aesthetically and culturally constructed part of the environment, since it directly addresses the questions of human constructions, such as meaning, value, language, and imagination, which can, then, be linked to the problem of ecological consciousness that humans need to attain. Within this framework, ecocritics are mainly concerned with how literature transmits certain values contributing to ecological thinking (Glotfelty, 1996: xxi). Ecocriticism offers researcher a way how to analyze such literary work through three steps. First is seeing the representation of nonhuman aspect. This first step is looking how is the nature like rice field, village, wilderness, forest, sea, beach, hill, mountain, valley, river, animal (or treatment toward animal) and city environment pictured in the text. Second is seeing the accusation toward ecology issues. The second step destructs how the natural issue is portrayed with the different way. For instance, the nature is pictured as an inconvenient place again for humans because of the emergence the new value; technology, capitalism, extinction of local knowledge, and development of building which is not oriented to the environment. Last is taking part of text's ideology. In this case examines the relations between writers, texts, and the world. This third step is seeing and taking part of the ideology that contains in the text. How the author's view and commitment toward the nature (Cheryll Glotfelty, 1996, xix). DEVASTATION OF EARTH Those all theories mentioned above are related to the word "devastation" which happened on earth. Modernism granted colonizer a power to devastate the earth in which postcolonialism and ecocriticism tend to criticize that devastation. Certainly, what is actually the meaning of devastation of earth? The word "devastation" itself according to Merriam-Webster dictionary means the state or fact of being rendered nonexistent, physically unsound, or useless. In other word, devastation is deterioration, destruction, vanishing of the earth through depletion of resources such as air, water and soil. Devastation of earth can be defined as a destruction of ecosystems and the extinction of wildlife. Devastation of earth is a term used to describe a situation in which a part of the natural environment (the earth) is devastated or damaged. According to Shakhashiri, earth is areas of land as distinguished from sea and air (2011: 1). It means that the earth is composed by three parts; land, sea and air. Thus, it can be ascertained that if the devastation happened on earth, it will strike those all of earth's parts. The devastation which strikes the air will harm the condition of air in the atmosphere or known as devastated atmosphere, devastation which strikes the land will harm the condition of the soil and change it into erode and barren, and devastation which strike the water will contaminate the clean water into the dirty one. The earth as mentioned above that composed from three parts; certainly those each parts have a role. Land is the surface of the earth where the creatures are growing and developing; the plantations (trees) grow well, the animals breed and the humans dwell the life. Air is the mixture of gases which surrounds the Earth in which it contains a lot of vital substances such as oxygen and ozone. And water is a clear liquid, without colour or taste, which falls from the sky as rain and is necessary for animal and plant even human life. Water is also available in the river and sea. All of those parts of the earth greatly have advantage when it states in the normal/natural condition. However, when it was devastated, the earth turns into less natural and more miserable. That is the picture of the devastation of earth. DEPICTION OF DEVASTATION OF EARTH The devastation of earth as Hughes says has happened in every historical period and in every part of the inhabited Earth (2001: 1). It means that devastation of earth happened in the whole surface of the earth. Devastation has stroked the whole environment; atmosphere, land, and sea. Postcolonialism argues that colonialism has an intervention on devastating the earth. Colonialism has devastated the earth as Ashcroft says that the conquest and colonization of so many extra-European environments produced irreversible changes in land use, in flora and fauna and frequently damaged beyond repair traditionally balanced relations between indigenous communities and their environments (2000: 71-72). He adds that imperial incursions and colonization have been regarded as environmentally destructive. Devastation of earth happened over earth. It means that devastation happened on land, atmosphere and sea. The land has changed into gullied, eroded and barren. This changing surely as the impact of devastation of earth which is done by the colonizer in colonizing the land. Everything which stands on the land has changed, There was no reborn flora and fauna in McCarthy's The Road. However, the presence of the flora and fauna is the rest of the previous world. Indeed these flora and fauna have changed as the impact of colonialism. Flora in McCarthy's The Road is dominated by the trees. However, most of the trees have changed into gray, dark and black. It is so pathetic when the father and his son faced the standing black trees and they realized that it changes. Horribly, it seems like ghost of trees. The changing of the trees is not underlined on the changes of its colour but also its presence. It means that the trees are not only changing into dark and black with its standing but also there are many trees which die and fall to the ground. The changes of fauna can be seen when the father and his son was camp in the forest and listening for any sound, it draws that the bird has changed its behaviour by holding migratory to circle the earth. The birds can no longer life in harmony with the environment by occupying the forest. It is caused the changing of trees which turn into dead. Thus, it forces the birds to change themselves. Other fauna changing draws when the father who found an odor of cows. However, the cows are extinct since years ago. He asked to himself whether the cows are really real or not. He finally realized that it is extinct. It shows that the cows are changed from the presence to absence. The burning of a certain thing; such as the trees, surely produces a residue or combustion. It can be carbon and ash. It can be imagined how large the amount of ash will be produced if the whole land of forest were burned. Certainly, the ash will cover everything that has seen. A horrible fire of forest has produced a horrible ash too till everything is covered by ash. The ash has moved along the wind till it covered the city and everything in the city, The fire of forest makes the amount of ash become uncontrolled. The moving of ash filled the air and atmosphere in which it makes everything coloured covered by ash and dust. Hence, everything becomes colourless. The ash changes the landscape become gray. It can be assumed that the graying landscape is no other causing by the moving ash. The occupying of ash in the atmosphere makes the day become unseen and dark. The result of the residual combustion is not ashes merely, but also carbons that harm the environment. Ash and carbon both fill and occupy the atmosphere. As the greenhouse effect idea, that the ash and carbon also dust which in a large amount and uncontrolled in atmosphere will form a mantle which wrapped out the whole of earth. This causes our sight of the sky become dark and gray.The sky and cloud are devoured with ash. The cloud becomes ashen and gray. Severity, the ash and carbon have contaminated everything in the air including the sea water vapor. Then, the result is clouds of ash. Ash and dust have affected the form of the cloud to become gray. Probably its content has been also affected. When the clouds changes into gray, it can be predicted that the rainwater which come down from the clouds will also be gray. It is supported with the presence of the ash mantle that wrapped up the earth. Certainly, everything which come down from the sky; rainwater has to pass this mantle, consequently the rain water will be coloured as gray by the ash mantle. The ash mantle has coloured the rain water. The rainwater which drips down to the earth is seen as the gray sheets of rain. Rainwater that is usually used by humans to fulfil their needs such as to irrigate the fields has been contaminated by ash and carbon so that its contents no longer can be used for the benefit of man. Consequently, there will be no crops and there will be no natural food. Mantle of ash has blanketed the earth during the unknown time. As described above that everything which fell from the sky will pass this mantle so that everything will be contaminated by it. The result, everything which fell will be gray. After several days the father and his son watched the gray sheets of rain, the weather quickly changes into snowy. Everyone knows as it has seen that snow is falling from the sky. The snow actually is similar to the rain, including their formed and their fell. The sea water vapor which is formed into cloud in the sky will fall as the rainwater, however, because of the extreme/cold weather, the rain water freeze into ice and it changes into snow that is white and soft. This falling snow of course has to pass the mantle of ash and it changes into gray. The next devastation of earth is turned to everything which lay on the surface of the earth covered by darkness as the ash effect. Everything stands in the earth turned to be black such as the dead trees which burned by fire forest, and the rain water and snow which fell as gray turn into black in the land. The dead trees which burned by fire forest surely create a black view of trees. The trees which burned in incompletely will make an appearance of burnt and black trees. The rainwater and snow which are grey in their falling turned to be black in the land. The large number of those rainwater and snow gathered as one in the ground create a new colour, more intense and black. The gray flakes which fell down turned to the dark slush. Dark slush can be assumed as the slush which is thicker than a flake. Thus, the slush which is as the result of flakes changes into black. It is also applied in the rainwater; the water in the land is not the whole from the rainwater, some from the river and so on. However, the thick rainwater which fell down in gray proved that its water is dominated to black water. the slush which is melted flows through the ash and turned to the black water. THE IMPACTS OF DEVASTATION OF EARTH ON FATHER'S ATTITUDE Living and dwelling in such devastated earth surely give impacts to the humans who walk over it. The father and his son reveal those kinds of impacts. The father who lived before and after unknown disaster seems undergoing a lot of impacts. It is different with his son who born after that disaster. He tends to be innocent, only watch and observe what his father did. There was an idea to end the life when the father still lived with his woman. She always forces him to end their life because there was nothing else to do in the ruined world. However, the father keep his believe that humans have to struggle. The experience of dwelling the life before the unknown disaster made him stronger. The father realized that what the environment did to him is the result what the humans did to the environment, as Lawrence Buell says that human culture is connected to the physical world; nature and environment, affecting it and affected by it. In other word, humans have affected the environment and have been affected by environment. The woman forces him because they lived in unusual life, they lived like zombie. The devastation of earth causes their life as like as zombie or walking dead in a horror film which the father and his son have a role as the victims. They have to avoid even to face the zombie to keep alive. Dwelling the life in such devastated earth; the air was filled by the ash and dust forces them to wear a mask. The devastated earth; unfriendly air forces him to wear mask (canister mask) and even wear biohazard suit. As the affection of the devastated earth, the father and his son have to worry their life, Mostly he worried about their shoes. Worrying is something that the father in his son has to do. There is no certainty living in such ruined world. It is a common thing for them to worry anytime, worrying of food and shoes. Food is essential thing to keep alive. It is the reason why they worry of food. If they can't find some foods, it means they will die. The shoes are important stuff to hold a journey. As explain before that the weather extremely changes a while. Few days were raining, and another was snowing. Shoes keep the father in his son feet to keep away from coldness and freezing which can take their life. The weather is extremely cold. It is not surprising that the weather turns to colder and colder. The weather has changed anytime; sometime it rains and often snow. The coldness of weather doesn't only force them to eat the food that already fermented as above but also threaten their life. The coldness is very extremely danger for them. Moreover it is pictured that the cold can crack the stone and takes their life off. In such condition surely makes them hard to breathe because in the coldness the air contains thin oxygen. Dwelling the life in such devastated earth actually makes him aware of surrounding even the weather. The sounds like forest fire, fallen trees, and so on makes his ears disturbed and consequently he has to keep awake. Living in such devastated earth makes him to be more aware toward everything that threatens them. The father and his son have experienced many kinds of problems. Everything that happened to him does not break his spirit to keep alive even when they are in starving. He always believes that he would find something to eat. the father always optimistic dwelling life. the devastated earth makes him become more optimistic. Struggle is a must to do to find another thing to be eaten to keep the life. Keep trying is the key for the good guys who living in the ruined environment. By keeping trying, they can survive dwelling the life in such environment. Keep trying is not enough to live in such devastated earth. Always suspect the possibility that may happen has to be done, because no one knows what will happen, but the threat of nature always happen all the time. Thus, another thing that has to do is to remain vigilant about the environment. The devastated earth forces him to become "cautious, watchful" and always "on the lookout". He believes that no one expect a trouble. However, living in the devastated earth, the thing that has to do is to always expect it. Thus he was always wary of something bad that may happen. Nothing can be expected from the nature. The father always believed it. He no longer agrees if people prepare something for tomorrow. Although he always optimistic of what he did, he never believed it. For him, even though he's preparing for tomorrow, he doesn't believe that the nature will prepare for him. What the father believes that is now or tomorrow is the same. This belief keeps the father spirit to face his following days. As a father he would often feel the pain. Physically, he is ill of facing the devastated earth. And mentally, he is ill of the feeling of bearing the responsibility as a father who is responsible for the survival of his son and his own life. However nature should never take the life of his son. He would bet his life for the life of his son. Often he complains to himself about his illness. He pretends as tough man in front his son but actually he felt tremendous pain. It's just that he does not want his son to know. THE IMPACTS OF DEVASTATION OF EARTH ON SON'S ATTITUDE Being born in the devastated earth which the unknown disaster has swept it surely affects the son's behaviour toward environment. The greyscale image of environment has saved well in his mind that forces him to expect something else, something in colour. When they continue their journey, the son had found some crayons. These crayons change his mind that something left on earth in colour. Thus, environment is not filling of gray merely. The crayons seem like a hope for

The study includes: glossary; references; and annexes. A number of countries in the Latin America and Caribbean (LAC) region have been severely hit by food-price crises in 2008 and are still very vulnerable to food-price volatility experienced since late 2010. Humanitarian responses to high food prices, crises, shocks, or emergency situations should help the poor avoid the consequences of the reduced affordability of a basic food basket. This is especially crucial in the first 1,000 days of life (that is, children from pregnancy until they reach 2 years of age and breastfeeding women), since most of the physical and cognitive damages due to improper nutrition in this period are irreversible. The World Bank is leading a regional study on how to improve LAC country responses so as to protect the nutritional status of the poorest and most vulnerable in times of crises and emergencies.

China's 12th five-year plan (2011-2015) aims to promote inclusive, equitable growth and development by placing an increased emphasis on human development. Good health is an important component of human development, not only because it makes people's lives better, but also because having a healthy and long life enhances their ability to learn, acquire skills, and contributes to society. Indeed, good health is a fundamental right of every human being. Good health among a population can also enhance economic performance by improving labor productivity and reducing economic losses that arise from illnesses. The findings and recommendations can inform and promote a broad dialogue toward the development of a multisectoral response to effectively address the growing burden of Non Communicable Diseases (NCDs), including a better alignment of the health system with the population's health needs. The report also advocates implementing 'health in all' policies and actions for a multisectoral response to NCDs in China to help achieve the ultimate goal of 'harmonious' development and growth.

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

The results of the research described above were obtained on a representative sample of Croatian youth from 15-24 years of age in the second half of 2002. The research was carried on in the context of a regional research project on youth under the auspices of the PRONI institute from Sweden. The main objective of the project was to provide empirical data on life, needs, attitudes and aspirations of young people as a means of assisting the process of youth policy review. The process was initiated by the Council of Europe with a view to strengthen youth participation in democratic changes of the countries in the region. This report is the most recent one in a long and well-established tradition of studying youth issues in Croatia. Therefore, it often includes comments and references to earlier research findings for the purpose of determining the changes in youth trends, as well as for the purpose of validity testing of our data. On the other side, the data presented in this report may, together with earlier studies, be used as a reference point in the process of reviewing the National Programme of Action for Youth, as well as in developing a comprehensive, efficient and youth-centred national youth policy. The core of the findings is probably that the criteria for determining the upper age-level of youth period should be reviewed and extended to include those who are 30 years of age. The fact that more and more young people remain longer in education, that they decide to marry and have children later in their life, that they consider changing their job and probably, if possible, enroll in re-training programmes for that purpose, as well as that they desire to reach full independence by relying on their own abilities and endeavour, speaks in favour of the need to redesign our traditional approaches to youth upper age-limits. Other findings that help us understand some important dimensions and trends of contemporary life of Croatian youth are summarised below. The most basic socio-demographic data demonstrate that very few young people from our research who are 24 and below are married and few think of having children before the age of 25. About half of them live in a two-child nuclear family in a house/apartment of their own that, averagely, comprises more than two rooms. Very few have an opportunity to live in an apartment of their own, although four fifths express desire to live separately. The aspiration towards such independence is mainly motivated by socio-economic and maturity factors: it is a prominent feature of young people who are university students, whose fathers have more education, and who are over 20. Since the chances of having their own apartment in a reasonable period of time are rather minimal, not only due to the difficulties in finding a job but due to extremely high prices in the housing sector, such prolonged co-habitation and dependency on parents and/or relatives is a frequent cause of young people' s frustrations and is probably related to, together with other factors such as poverty and limited capacity of pre-school child-care institutions, a constant decrease in the average number of children per family. On average, young people are satisfied with their present life and expect no change in the future. Despite a high unemployment rate especially among them, approximately three quarters assess their own present and future life, the life of their closest friends and their peers in Western Europe as good or excellent. Their optimism is somewhat even higher than it was found in the end of 1990s. When asked to imagine their life in 10 years ahead majority see it as a success, either in general terms or in specific terms of their professional advancement or family happiness. Dissatisfaction with present life grows with age and with opportunities to enter the world of work and become fully independent, since the young between 20-24 years of age, both employed and unemployed are more inclined to perceive their present life as unsatisfactory. Interestingly enough, the age does not have influence on the assessment of future, which means, in the context of this research, that young people in general, irrespective of age, equally believe that future brings better opportunities. In reference to their professional and educational aspirations, almost two thirds of the young want to continue education, while one fourth of them think of finding a job. The differences are mainly determined by residential, social, and age factors. Thus, a primary aspiration of pupils and university students, as well as of those who live in Zagreb or in families of higher socio-economic status, is to continue their education. Contrary to them, rural young people, those who live in low-income families, as well as those who are over 20 are more inclined to seek for a job or to continuing the job they currently hold. Over two fifths of young people plan to leave their present place of residence so as to be able to meet their professional and educational aspirations. Almost half of this group prefer to move somewhere inside the country, most often to a bigger city which is perceived as the place that offers better opportunities for career and social positioning, while other half think of going abroad. The percentage of the young planning to leave the country for good rose from 11% in 1986 and 18% in 1999 to 19% in 2002. Their migratory plans are connected to their residential status, i.e. to the conditions in the place or region where the young actually live. Young people from Zagreb are less willing to go somewhere else; rural youth and youth from Eastern Croatia wish to migrate to another place inside Croatia more than any other group, while all groups (except youth from Middle and Northern Croatia who want that somewhat more than others) equally (do not) want to settle abroad. Data on a desired place for living are quite similar to those on migratory plans. The number of youth preferring to remain in their present place of residence and the number of those having no migratory plans are almost identical. When compared to earlier studies, we see an increase in the number of young people preferring to live in large cities. In addition, almost one quarter express their preference for living abroad, majority of which opt for a Western European country. The fact that almost one fifth of all has plans and almost one fourth prefer to live abroad indicate the existence of two closely related but, nevertheless, separate dimensions of youth migratory thinking. While the preference for other counties may mean only an inclination, having plans on migrating abroad most certainly includes active search for such a possibility. In light of our findings it means that at least one fifth of Croatian youth not only dream of leaving the country but actually make plans how to make it a reality. Employed youth is far from being satisfied with their jobs. Every second confirms his or her disappointment. Approximately one fifth of both them and those that are still in the process of education desire jobs in the service or business sector; little less in number think of entering more creative and/or dynamic professions or professions related to education, health care and social services. This means that their professional aspirations are somehow higher that those of their parents, majority of whom have secondary school completed and are mainly employed as industrial, service and shop workers or clerks. Nevertheless, if their choices are compared to the structure of the employed force in Croatia and if we add to it a rapidly changing labour market in all transitional countries, their professional preferences seem rather realistic. This is probably why almost half of the young hold that their chances for getting a preferred job are high or very high. The data also confirm that their estimations are related to age and socio-professional status since pessimism increases with age (except for the university students) and is tightly linked to unemployment status. In any case, optimism prevails among the young and it, as well, may be linked to their strong motivation to succeed in life by relying on their own abilities despite unfavourable social and economic context in which they live. It is also possible, at least partly, that self-assurance of young people comes from positive educational experience. Over half of the young state they feel happy and satisfied when thinking of their schools or universities. However, it is not clear whether their satisfaction should be understood in terms of acquiring subject-matter knowledge and skills or in terms of developing certain personal qualities through participating in school life. Earlier studies on youth have proven that the young have complex relations towards education which are the outcomes of both institutional tasks and personal expectations. Moreover, our results document that feelings about school are correlated with sex and socio-professional status.Girls and university students, in general, are more satisfied with their education, while the unemployed are among the least satisfied. It is also possible that positive feelings about education also relate to school grades. Earlier studies have shown that female pupils receive somewhat better average scores than their male schoolmates, which may explain why girls have more positive feelings about school than boys. • On the other hand, it is clear that school is by no means a source of information about the events in the country and the world for young people since a great majority of them actually receive news through ordinary media (TV, radio, newspapers and magazines). Moreover, Internet has become an important source of information about the country and the world for approximately one fifth and over one fourth of them, respectively. This shift has to do with the fact that over two thirds of the young from our study are computer users and that more than half of them already have computer at home. It is, therefore, obvious that new information and communication technologies are becoming part and parcel of young people' s daily life what needs to be taken into account when policies and programmes of action for promoting their wellbeing are designed, especially in reference to underprivileged youth. Namely, our research confirms that the use of computer correlates with residence (urban environment), family background (parents with higher education and higher socio-economic status), age, and education factors (younger population and students). Nevertheless, young people are not enslaved by new information communication technologies. Most of them spend their free time associating with friends, engaging in sport activities, going to disco-clubs, watching TV or performing outdoor activities, while far less enjoy music, reading books or art exhibitions. In addition, many young people have no daily obligations, except in relation to school and spend their free time idling or sleeping. This means that the majority of youth either do nothing or engage almost solely in the so called passive and/or receptive activities for self-entertainment. Despite that fact, almost three fourths of them claim they are more or less satisfied with how they spend their free time what brings us to the conclusion that the main problem is not the quality of their free time activities but their lack of awareness that the quality itself is being at stake. However, it should be pointed out that their opinions are related to age and socio-professional status. Young people who belong to an upper age-cohort and who are unemployed exhibit far more dissatisfaction with their free time than the youngest. Overpronounced dissatisfaction among the unemployed seems to be an indicator of an overall discontent with one' s own life. For the unemployed, free time becomes a burden not only because they cannot perceive it in terms of an offduty activity but because they can not afford it financially. In reference to the use of psychoactive substances, it seems that tobacco smoking and alcohol consumption are the most widespread types of risk behaviour among the youth. Approximately one third of them smoke cigarettes or drink alcohol daily or weekly ; three fifths are non-smokers and one fifth never drink alcohol. Smoking increases with age and employment. Alcohol, on the other hand, is solely related to gender in a way that young women drink less than their male peers. Such trend may be the sign of a subtle male initiation rite de passage that has outlived its traditional context. Since the data on smoking are more favourable than those from earlier research it may be presumed that an anti-smoking media campaign, which has been going on rather aggressively throughout the country, has brought positive effect, whereas non-existence of similar anti-alcohol campaign may be the sign of a relatively high level of a social tolerance for alcohol consumption. As far as drug are concerned, Croatian youth is more inclined to the so-called 'soft' drugs. Over one third of the young have tried or used twice or more only marijuana ; hashish and ecstasy is mentioned by less than one tenth of them, whereas other 'hard' drugs have been only tried or are consumed by 1-3% of them. The consumption of marijuana is associated with a recognizable youth group, what confirms earlier studies. A group of highest risk is made of young people between 20 and 24, male, university students, the residents of Zagreb, Istria, Croatian Littoral and Dalmatia, and whose fathers have higher education level. A great majority of young people tend to see themselves in rather positive terms: they are self-assured, think they have a good number of personal qualities; believe in their capabilities when compared to other people and have no doubts that most people they know like them. This may be related to feeling of security they experience in the context of their immediate environment since a great majority of the young claim that they can almost always get warmth, care and support from their parents and support from their friends. On the other hand, only every second of them feel the same about their teachers. It seems that most Croatian families are characterised by an exercise of indirect and flexible control over their children in the course of their growing up. In over half of the cases parents or relatives hardly ever determine rules for their children' s behaviour although they do control the choice of their friends, as well as their evening outdoor activities. Moreover, young people claim that their parents are especially keen of their school progress since they almost regularly keep records on their children school situation. • When asked about the most serious problems of their generation, the majority of young people in Croatia mention socially unacceptable behaviour, such as drug abuse, alcohol consumption and violence, unemployment, low standard of living, the lack of life chances and mass migration of young experts abroad. Since unemployment was repeatedly displayed as the major problem of young generation in earlier studies, their present preoccupation with socially unacceptable behaviour may be related either to the sample structure (majority of them are students) or to a general social climate which is, due to predominance of media campaigns mainly geared against smoking and drug abuse (but not against alcohol consumption, except for safe driving), inducing an over-sensitisation to behavioural issues causing, on the other side, the lack of awareness of existentially important issues of young people that are of an utmost importance for their independence and self-satisfaction. Young people are inclined to attribute responsibility for solving these problems primarily to themselves, their parents and public authorities, i.e. firstly to those actors that function at the private level (personal and parents' responsibility), than to public sector (government, education system) and, finally, to the civil society (nongovernmental organizations, youth associations and religious institutions). This means that youth principally count on their personal strength and family support, as well as that they have explicit expectations of state institutions, whereas they think of receiving the assistance from the civil sector only exceptionally. Notwithstanding, since half of the young studied have failed to mention personal responsibility, it clearly demonstrates that both strong sense of self-responsibility and its avoidance stand side by side as two features of Croatian youth. Among the measures that Croatian youth see as the most efficient for solving their problems two are underlined: equal education and career opportunities, on the one hand, and strict punishment of drug dealers and restrictions on alcohol selling, on the other hand. Since the majority of youth consider socially unacceptable behaviour, including drug-addiction, to be the gravest problem of their generation, it is understandable that they see the way out in strict punishing of drug dealers, (rather than consumers), what is still inadequately determined by Croatian law. Other most frequently mentioned measure has to do with the youth quest for developing society of equal chances which is in line with their perception of unemployment as the second most frequently mentioned youth problem in Croatia. Although lesser in number, the young refer to their under-representation and require their participation in decision-making to be ensured at all levels. They also require better adapting of secondary and higher education to the needs of contemporary life, as well as better quality of education, in general; some speak in favour of establishing a ministry for youth affairs, developing national strategy for promoting youth well-being, setting up of funds for youth initiatives, better legal regulations of the places of youth entertainment, i.e., the issues majority of which have already been integrated into the recently adopted National Programme of Action for Youth that is seen as an initial step in developing a national youth policy. The values that the majority of young people hold personally important or very important are healthy environment, peace in the world, gender equality, and rights and freedoms of the individual. Second group of the most personally preferable values encompasses solidarity among people, social justice, economic security, respect for differences, rule of law, inalienability of property, civil society, free market, freedom of the media, protection of minorities, religion and democratic system. The bottom of the scale is occupied by social power, national sentiment, European integration, and high economic standard. The review of their preferences demonstrates a relatively respectable level of democratic potential of young people in Croatia. They are more oriented towards comfortable life based on key principles of democracy and civil society, which is in correspondence with earlier research that have documented the shift to a more individualistic value system, including youth' s preference for independence and their focus on self-realisation and material security. However, their relative devaluation of the importance of European integration may be, on the one hand, the sign of either their dissatisfaction with, or their criticism of the way new European order has been established, partly due to the fact that Croatia has been somehow unjustly left behind. On the other hand it may be the consequence of their perceiving the integration merely in terms of a political objective of which very little they experience in everyday life. This is not to say that they devaluate the importance of European integration for Croatia as such. It would be more accurate to say that Croatian young people are becoming more and more pragmatic in their social positioning of which many think not only in the context of Croatia but in the context of Europe and the world. Having in mind a long tradition of Croatian youth emigration to Europe and the fact that almost 20% of contemporary youth plan to leave the country for good (mostly for a European country), their relation toward European integration may mean that they see it only as an added value to an already established youth migratory pattern in Croatia. of young people about the determinants of upward social mobility in Croatia reflect their accurate perception of social anomalies that, if left unquestioned, threaten to deepen social inequalities and diminish democratic potential of the society. Namely, a great majority of the young see as important or highly important for social promotion in Croatia a combination of the following variables: adaptive behaviour, personal endeavour, knowledge and skills, and connections and acquaintances. University degree, money and wealth, and the obedience and submissiveness to the 'boss', are identified less but, nevertheless, reflect a combination of appropriate and inappropriate means of social promotion. Somehow more troublesome is the finding that one third to one half of the young consider belonging to certain nation or political party, as well as bribing and corruption as important determinants of one' s success in Croatia. These data present an index of youth's perception of Croatian society as the society of unequal chances since it, by allowing nondemocratic practice to play an important role in social promotion, actually discriminates against those who in this matter believe in, and rely on their own abilities and efforts. When compared to earlier studies, it is highly troublesome that almost the same factors of social promotion are estimated as important by both socialist and ' transitional' young people in Croatia. Overall examination of the above results may be seen as an indicator of a process of relative homogenisation of young people in today' s Croatia – certainly, within the issues here examined and at the present level of analysis. There is no doubt that young people here described have many characteristic in common, especially in reference to their marital status, family pattern, housing conditions, parent' s educational background, attitudes towards present and future life, professional and educational aspirations, desired accommodation, sources of information, satisfaction with free time, positive feelings about themselves, feeling of security in relation to their parents and friends, as well as in reference to their abuse of psychoactive substances. They also share their desire for autonomy and independence, and for the recognition by the society at large, as well as their dreams of a more just society in which life opportunities would match individual abilities and endeavour. When they differ, it is mostly due to their varied socio-professional status and age. Residential status, father' s educational background, gender, and regional background are less important. The tendencies that have been documented suggest that youth are divided primarily by their actual social status and stage of attained maturity, and only secondarily by socialization factors, such as social origin in a narrow and broad sense of the term, and a gender socialization patterns. However, further analysis of data should disclose youth dominating trends with more accuracy.

In this edition, the reader will find ten articles distributed in two thematic sections: Cooperation and asymmetric international integration in matters of security, strategy and commerce and Global culture in international relations.Cooperation and asymmetric international integration in matters of security, strategy and commerce We opened the 2018-I edition of the article entitled "How to strengthen EU-China cooperation based on Belt and Road", by the authors Weidong Wang and Simona Picciau; in which the Belt and Road initiative, presented by the Chinese president Xi Jinping in 2013, promotes cooperation and the strengthening of person-to-person connections between Asia, Africa, and Europe. China has already signed cooperation agreements with more than forty States and trained thirty others. This initiative impacted the establishment of relations between China and the European Union, based on win-win cooperation and aimed at fostering mutual respect.Sonia Alda Mejías publishes her article "The challenges of Latin America to project as a regional actor in the field of international security", in which she considers the possibility of Latin America to project itself as a regional actor in the field of global security from a qualitative methodology. Also, reference as necessary the processes of subregional or regional integration and the development of national and international multilateral cooperation in the field of security and defense, and the participation of Latin American countries in international peace missions, from a sovereignty perspective very marked.The article "Notions of safety and control in the Northern Border Plan: an expression of teichopolitics", by the authors Gilberto Aranda and Cristian Ovando, considers the teichopolitics as a current expression of segmented globalization, which not only raises the erection of walls. Chile manifested this policy in the 70s, undermining border areas as preventive mechanisms to a foreign invasion and today, through the Northern Border Plan. This securitization mechanism aims to guarantee the continuity of trade flows and the cultural consequences that it entails, from the constructivist approach.Pablo Garcés Velástegui presents his article "Latin American integration as a wicked problem: the case for a plural approach". In this paper, social planning is not any problem, but a "wicked", not docile, a problem of exact sciences that involves a public policy issue; a problem hard to define, unique, inherently paradoxical, important, subject to many interpretations and, thus, without a correct solution. Latin American integration has these characteristics, and the implications are relevant for academics and decision makers. If regional integration continues to be approached as an easy problem, the results will probably continue to disagree with expectations."The United Kingdom and Argentina: geopolitics of technological constraint and strategic-export controls", by Daniel Blinder, shows how the United Kingdom controls the export of military or dual-use technology to the Argentine Republic through its defense institutions and trade, as well as with others of an international nature. A strategic public policy at a local and global level represented in the logical space/power, relative to the possibility of Argentina acquiring sensitive technologies.The co-authors Roldán Andrés-Rosales, Luis Alberto Sánchez-Miter and José Nabor Cruz Marcelo, present the article entitled "Insecurity and its impact on tourism in Guerrero: a spatial approach, 1999-2014". This paper gives the reader the possibility to know how Mexican insecurity has affected the economic growth of the State and the region at the tourist level. This is done through a case study in Guerrero because it obeys one of the most insecure areas, classified worldwide, which is an index of violence that shows the concentration of the danger through the analysis of the figures of the Institute. National Statistics and Geography."Asymmetric regionalism as the axis of the South American resistance to Brazil (2000-2013)", by Rita Giacalone, assumes that regionalism in itself creates asymmetric tensions. Brazilian regionalism has realistic, constructivist and institutionalist features, which emphasize such asymmetries following the region-centric paradigm. The organizations built to support the regional and global projection of Brazil generated resistance in South American governments between 2000 and 2013. This article analyzes the opposition of Chile, Argentina, and Venezuela, through a decentralized multipolarity.Global culture in international relationsWe open this thematic section with the article by Juliano Oliveira Pizarro titled "Governance of sport: an inflection of global governance?" In this, it is considered that the global is a birthplace of diverse actors that exercise specific governments, as represented by football. A sport made a social and cultural mechanism that suffers direct impacts from the globalizing processes. FIFA is a non-profit, non-governmental organization, although it may not seem so, because its activities express hybrid and contradictory conditions, either from the perspective of global governance or as a multinational company.Luis González Tule, in his article "Organization of global space in 'classic' geopolitics: a view from critical geopolitics", starts at the roots of the geopolitics and its development, in between of European imperial rivalries, global wars, border mutations, political changes, significant technological developments and transformation in the dynamics of power (1870 and 1945). The classic indoctrinators coming from the main powers established the geopolitical discourses to their accommodation.Thus, this edition closes with the article "The emergence and increase of Anti-Semitism in the Governments of Hugo Chávez and its relationship with the deepening of the relations between Venezuela and Iran (2005-2013)", by Margarita Figueroa Sepúlveda, which establishes the growth of media and Chavez anti-Semitic incidents in 2004, as well as their direct proportional relationship with the rapprochement and creation of new ties with the Islamic Republic of Iran. The ideological convergence —based on anti-imperialism— is analyzed through the empirical evidence provided by primary and secondary sources. The author considers that anti-imperialism made Israel be conceived as an enemy of both countries.Thanking the confidence of the institutional authorities again to edit the Journal of International Relations, Strategy and Security, I invite you to know, use and disseminate the content of this edition. ; En esta edición el lector encontrará diez artículos distribuidos en dos secciones temáticas: Cooperación e integración internacional asimétrica en asuntos de seguridad, estrategia y comercio y Cultura global en relaciones internacionales.Cooperación e integración internacional asimétrica en asuntos de seguridad, estrategia y comercio Abrimos la edición 2018-I con el artículo denominado "Cómo fortalecer la cooperación EE. UU. - China basada en el cinturón y la carretera", de los autores Weidong Wang y Simona Picciau, en el cual la iniciativa belt and road, presentada por el presidente chino Xi Jinping en 2013, promueve la cooperación y el reforzamiento de las conexiones persona-a-persona entre Asia, África y Europa. China ya ha firmado acuerdos de cooperación con más de cuarenta Estados y capacitó a otros treinta. Esto impactó el establecimiento de relaciones entre China y la Unión Europea, basadas en la cooperación win-win y direccionadas al favorecimiento del respeto mutuo.Sonia Alda Mejías publica su artículo "Los desafíos de América Latina para proyectarse como actor regional en el ámbito de la seguridad internacional", en el que contempla la posibilidad de América Latina de proyectarse como actor regional en el ámbito de la seguridad internacional desde una metodología cualitativa. Asimismo, referencia como necesarios los procesos de integración subregional o regional y el desarrollo de la cooperación multilateral intra e internacional en el ámbito de la seguridad y la defensa, y la participación de los países latinoamericanos en las misiones internacionales de paz, desde una perspectiva soberanista muy marcada.El artículo "Las nociones de seguridad y control en el plan frontera norte: una expresión de teichopolítica", de los autores Gilberto Aranda y Cristian Ovando, considera la teichopolítica como una expresión actual de la globalización segmentada, la cual no solo plantea la erección de muros. Chile manifestó dicha política en los años 70, minando zonas fronterizas como mecanismos preventivos a una invasión extranjera y hoy, a través del plan Frontera Norte. Este mecanismo securitario pretende garantizar la continuidad de los flujos comerciales y las consecuencias culturales que conlleva, desde el enfoque constructivista.Pablo Garcés Velástegui presenta su artículo "Integración latinoamericana como un problema perverso: el caso para un abordaje plural". En este la planificación social no es un problema cualquiera, sino uno "perverso", nada dócil, un problema de ciencias exactas que conlleva un tema de política pública; un problema difícil de definir, único, inherentemente paradójico, importante, sujeto a muchas interpretaciones y, así, sin una solución correcta. La integración latinoamericana tiene estas características y las implicaciones son relevantes para académicos y tomadores de decisión. Si la integración regional continúa siendo abordada como un problema dócil, los resultados probablemente seguirán discordando con las expectativas."El Reino Unido y Argentina: geopolítica de la limitación tecnológica y controles de exportación estratégicos", de Daniel Blinder, muestra cómo el Reino Unido controla la exportación de tecnología militar o de uso dual a la República Argentina a través de sus instituciones de defensa y comercio, así como con otras de índole internacional. Una política pública estratégica a nivel local y global representada en la lógica espacio/poder, relativa a la posibilidad de que la Argentina adquiera tecnologías sensibles.Los coautores Roldán Andrés-Rosales, Luis Alberto Sánchez-Mitre y José Nabor Cruz Marcelo presentan el artículo titulado "La inseguridad y su impacto en el turismo en Guerrero: un enfoque espacial, 1999-2014", que le brinda al lector la posibilidad de conocer cómo la inseguridad mexicana ha afectado el crecimiento económico del Estado y la región a nivel turístico. Esto lo hacen a través de un estudio de caso en Guerrero, pues obedece a una de las zonas más inseguras, clasificada a nivel mundial, lo que constituye un índice de violencia que muestra la concentración del peligro a través del análisis de las cifras del Instituto Nacional de Estadística y Geografía."El regionalismo asimétrico como eje de la resistencia sudamericana a Brasil (2000-2013)", de Rita Giacalone, supone que el regionalismo en sí mismo crea tensiones asimétricas. El regionalismo brasileño posee rasgos realistas, constructivistas e institucionalistas, que enfatizan tales asimetrías siguiendo el paradigma región-céntrico. Las organizaciones construidas para apoyar la proyección regional y global de Brasil generaron resistencia en Gobiernos sudamericanos entre 2000 y 2013. Este artículo analiza la resistencia de Chile, Argentina y Venezuela, mediante una multipolaridad descentralizada.Cultura global en relaciones internacionalesAbrimos esta sección temática con el artículo de Juliano Oliveira Pizarro titulado "Gobernanza del deporte: ¿una inflexión de la gobernanza global?". En este se considera que lo global es un espacio de nacimiento de diversos actores que ejercen gobiernos específicos, como lo representa el fútbol. Un deporte hecho mecanismo social y cultural que sufre impactos directos desde los procesos globalizadores. La FIFA es una organización no gubernamental sin fines lucrativos, aunque no lo parezca, pues sus actividades expresan condiciones híbridas y contradictorias, bien sea desde la óptica de la gobernanza global, o bien como una empresa multinacional.Por su parte, Luis González Tule, en su artículo "Organización del espacio global en la geopolítica "clásica": una mirada desde la geopolítica crítica", inicia en las raíces de la geopolíca y su desarrollo, en medio de rivalidades imperiales europeas, guerras mundiales, mutaciones fronterizas, cambios políticos, grandes desarrollos tecnológicos y transformación en las dinámicas de poder (1870 y 1945). Los doctrinantes clásicos provenientes de las principales potencias establecieron los discursos geopolíticos a su acomodo.Así, pues, la presente edición se cierra con el artículo "La emergencia y aumento del antisemitismo en los Gobiernos de Hugo Chávez y su relación con la profundización de las relaciones entre Venezuela e Irán (2005-2013)", de Margarita Figueroa Sepúlveda, que establece el crecimiento de los incidentes antisemitas mediáticos y chavistas en 2004, así como su relación directamente proporcional con el acercamiento y creación de nuevos lazos con la República Islámica de Irán. Se analiza la convergencia ideológica –sustentada en el antiimperialismo–, a través de la evidencia empírica proporcionada por fuentes primarias y secundarias La autora considera que el antiimperialismo hizo que Israel fuera concebido como enemigo de ambos países.Agradeciendo nuevamente la confianza de las autoridades institucionales para editar la Revista de Relaciones Internacionales, Estrategia y Seguridad, los invito a conocer, usar y divulgar el contenido de la presente edición. ; Nesta edição o leitor encontrará dez artigos distribuídos em duas seções temáticas: Cooperação é integração internacional assimétrica em assuntos de seguran- ça, estratégia, comércio e Cultura global em relações internacionais.Cooperação e integração internacional assimétrica em assuntos de segurança, estratégia e comércioAbrimos a edição 2018-I com o artigo denominado "Como fortalecer a coopera- ção EE. UU - China baseada no cinturão e a estrada", dos autores Weidong Wang e Simona Picciau, no qual a iniciativa belt and road apresentada pelo presidente chino, Xi Jinping em 2013, promove a cooperação e o fortalecimento das conexões pessoa-a-pessoa entre a Ásia, África e a Europa. China já assinou acordos de cooperação com mais de quarenta Estados e treinou a outros trinta. Isto impactou o estabelecimento das relações entre a China e a União Europeia, baseadas na cooperação win-win e direcionadas ao favorecimento do respeito mútuoSonia Alda Mejías publica no seu artigo "Os desafios da América Latina para projetar-se como ator regional no âmbito da segurança internacional", no qual contempla a possibilidade da América Latina de projetar-se como ator regional no âmbito da segurança internacional desde uma metodologia qualitativa. Assim mesmo, referência como necessários, os processos de integração sub-regional ou regional e o desenvolvimento da cooperação multilateral "intra" e internacional no âmbito da segurança e a defesa, e a participação dos países latino-americanos nas missões internacionais de paz, desde uma perspectiva "soberanista" muito marcada.O artigo "As noções de segurança e controle no plano fronteira norte: uma expressão de "teichopolítica", dos autores Gilberto Aranda e Cristian Ovando, considera a "teichopolítica" como uma expressão atual da globalização segmentada, na qual não fala somente na construção de muros. Chile manifestou tal política nos anos 70, minando zonas de fronteiras como mecanismos preventivos a uma invasão estrangeira, através do plano Fronteira Norte. Este mecanismo de segurança pretende garantir a continuidade dos fluxos comerciais e as consequências culturais que leva, desde o foco construtivista. Pablo Garcés Velástegui apresenta seu artigo "Integração latino-americana como um problema perverso: o caso para uma abordagem plural". Neste a planificação social não é um problema qualquer, si não um problema "perverso", nada suave, um problema de ciências exatas que encaminha a um tema de política pública; um problema difícil de definir, único, inerentemente paradóxico, importante, sujeito a muitas interpretações e assim sem uma solução correta. A integração latino-americana tem estas características e as implicações são relevantes para acadêmicos e tomadores de decisão. Sem a integração regional continua sendo abordada como um problema suave, os resultados provavelmente continuarão discordando com as expectativas."O Reino Unido e Argentina: geopolítica da limitação tecnológica e controles de exportação estratégicas", de Daniel Blinder, mostra como o Reino Unido controla a exportação tecnologia militar ou de uso dual para a República Argentina através de suas instituições de defesa e comércio, assim também como com outras de caráter internacional. Uma política pública estratégica a nível local e global representada na lógica espaço/poder, relativa a possibilidade de que Argentina adquira tecnologias sensíveis.Os co-autores Roldán Andrés-Rosales, Luis Alberto Sánchez-Mitre e José Nabor Cruz Marcelo apresentam o artigo titulado "A insegurança e o seu impacto no turismo em Guerrero: um enfoque espacial, 1999-2014", que lhe oferece ao leitor a possibilidade de conhecer como a insegurança mexicana tem afetado o crescimento econômico do Estado e da região a nível turístico. Isto o faz através de um estudo de caso em Guerrero, pois abrange a uma das zonas mais inseguras, classificada a nível mundial, o que constitui um índice de violência que mostra a concentração do perigo através das análises das cifras do Instituto Nacional de Estatística e Geografia."O regionalismo assimétrico como eixo da resistência sul-americana ao Brasil (2000-2013)", de Rita Giacalone, supõem que o regionalismo em si mesmo cria tensões assimétricas. O regionalismo brasileiro possui rasgos realistas, construtivistas e institucionalistas, que enfatizam tais assimetrias seguindo o paradigma "região-centrico". As organizações construídas para apoiar a projeção regional e global do Brasil geram resistência nos Governos sul-americanos entre 2000 e 2013. Este artigo analisa a resistência do Chile, Argentina e Venezuela, mediante uma multipolaridade descentralizada.Cultura global em relações internacionaisAbrimos esta seção temática com o artigo de Juliano Oliveira Pizarro titulado "Governança do deporte: uma inflexão da governança global?". Neste se considera que o global é um espaço de nascimento de diversos atores que exercem governos específicos, como representa o futebol. Um esporte feito para mecanismo social e cultural que sofre impactos diretos desde os processos globalizadores. A FIFA é uma organização não governamental sem fins lucrativos, ainda que não pareça, pois, as suas atividades expressam condições híbridas e contraditórias, seja ela, desde a ótica da governança global ou bem como uma empresa multinacional.Luis González Tule, por sua parte, no seu artigo "Organização do espaço global na geopolítica "clássica": um olhar desde a geopolítica crítica", inicia nas raízes da geopolítica e seu desenvolvimento, em meio das rivalidades imperiais europeias, guerras mundiais, mutações de fronteiras, mudanças políticos, grandes desenvolvimentos tecnológicos e transformações nas dinâmicas do poder (1870 e 1945). Os doutrinantes clássicos provenientes das principais potencias estabeleceram os discursos geopolíticos de acordo a sua conveniênciaAssim, a presente edição se fecha com o artigo "A emergência e aumento do antissemitismo nos Governos de Hugo Chávez e sua relação com a aprofundamento das relações entre Venezuela e o Iram (2005-2013)", de Margarita Figueroa Sepúlveda, que estabelece o crescimento dos incidentes antissemitas mediáticos e chavistas em 2004, assim como a sua relação diretamente proporcional com a aproximação e criação de novos laços com a República Islâmica do Iram. Se analisa a convergência ideológica –sustentada no anti-imperialismo–, através da evidencia empírica proporcionada por fontes primárias e secundarias. A autora considera que o anti-imperialismo fez que Israel fosse concebido como inimigo de ambos países.Agradecendo novamente a confiança das autoridades institucionais para editar a Revista de Relações Internacionais, Estratégia e Segurança, os convido a conhecer, usar e divulgar o conteúdo da presente edição.

Issue 65.3 of the Review for Religious, 2006. ; Bei~ Religiofis ~QUARTERLY 65~3 2006 Review for Religious fosters dialogue with Godi .dialogue with ourselves, and dialog4~e with one another about the holiness we tryto live according to gts~ari~s o.f Catholic religious life. As Pope Paul VI said, our way Of being dsurcb is today tlse~, 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 Lindel] Boulevard ¯ St. Louis, Missouri 63108-3393 Telephone: 314-633-4610 ¯ Fax: 314-633-4611 E-Mail: review@slu.edu ¯ Web site: www.reviewforreligious.org Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393 Correspondence about the Canonical Counsel department: Elizabeth McDonough OP ¯ Pontifical College Josephinmn 7625 North High Street ° Columbus, Ohio 43235 POSTMASTER Send address changes to Review for Rdigious ¯ P.O. Box 6070 ¯ Duluth, NIN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©2006 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. ~gournalof Catholic ~piri~uality view for religious Editor Associate Editor Canonical Counsel Scripture Scope Editorial Staff Webmaster Advisory Board David L. Fleming SJ Philip C. Fischer SJ Elizabeth McDonough OP Eugene Hensell OSB Mary Ann Foppe Tracy Gramm Judy Sharp Clare Boehmer ASC Stephen Erspamer OSB "Kathleen Hughes R$CJ Louis ~nd Angela Menard Bishop Terry Steib SVD Miriam D. Ukeritis CSJ QUARTERLY 65.3 2006 contents prisms 228 Prisms 230 coming together The 2004 Consecrated-Life Congress: A Restrospective Karen M. Kennelly CSJ summarizes the thinking and the participants' interaction at the 2004 Consecrated-Life Congress held in Rome and proposes that some themes should impact local chapters and congregational meetings. ¯ Reflection and Discussion Questions 244 A New Way of Meeting . Rachael M. Harrington SNDdeN describes one carefully planned attempt to capture new life and meaning that might be incorporated into the usual chapter or congregational meeting. 226 255 meeting God Aspiratory Prayer, a Welcome Addition to Contemplative Prayer Ernest E. Larkin OCarm describes the prayer of aspiration, reviews its hisory in spirituality, identifies a few of its main proponents, and suggests ways that we might make it part of our lives. Reflection Questions Review for Religious 272 "Repose Days" during the Ignatian Exercises Philip Shano SJ reflects upon the purpose and use of repose days within the Ignatian thirty-day retreat and raises questions for retreat directors. 283 Gerard Manley Hopkins's "Lantern out of Doors": A Contemplative Response to Loss Charles P. Farrar praises the spiritual theology of Hopkins's sonnet which describes the experience of personal loss with the metaphor of a lantern passing in the night. What first seems subjective and formulaic proves to be psychologically and theologically insightful. 293 3O4 being religious Today's Candidates: Who Are They, What Do They Expect? Raymond R. Ryan OSA allows younger members within the religious congregation to present a snapshot picture of their hopes and desires for community life and mission. These Strawberries Are Divine! Sisters and a Spirituality of Living on Earth Colleen Carpenter Cullinan provides a glimpse of the contributions of Catholic religious congregations of women in founding farms and Earth centers as places to raise organic food and educate people about the deep human connection to God's creation. Prayer / Reflection and Discussion Questions departments 319 Scripture Scope: Reading the Gospel of John 323 Canonical Counsel: Archives of Religious Communities 328 Book Reviews 65.3 2006 prisms Tintroduce the Gospel story of the Annunciation, St. Ignatius Loyola would have us picture the three divine Persons of the Trinity in dialogue about how better to accom-plish the salvation of humankind. We might describe it as the first communal discernment. The meetings that people hold when things are to be decided--meetings sometimes so contentious that they seem "eternally" long--can be seen as human strivings to imitate the wise personal planning of the Blessed Trinity. As our journal's mission statement declares, Pope Paul VI identified dialogue as a way of being church, especially in our time. Our world, with its instant communication by radio, television, Internet, and cell phone, has often taken away from us our black-and-white, simplistic judgments about who is the enemy, about who is being saved, about what other religions believe, about under-standing sexual orientations and various complex life issues, and about the cultural values of a world society. In the Old Testament's Book of Genesis, Cain's question, "Am I my brother's keeper?" has been answered definitively by our Christian faith. Jesus in giving us his one commandment allows for no wiggle room: we are to love God with all our mind, soul, and strength and our neighbor as our-selves. And loving, as all marriages and deep friendships know, takes a lot of dialoguing. We all are aware that our love of God devel-ops through a dialogue called prayer. Mthough there are many books describing some classic Re~iew for Religious forms of praying, usually drawn from the practice and example of the holy men and women preceding us, we still must make our conversation with God our own. We are not on stage, reciting lines written by some playwright. God and we share from our hearts. That is why prayer, even in its quiet moments, is always a dialogue. As in every deep human relationship, the dialogue of sharing never has an end. In fact, this signifies the promise of eternal life with God. For many of us today, meetings seem a way of life. We see it in world diplomacy, we know it in business, we par-ticipate in it in our parishes, in our religious communities, and in our neighborhood associations. Most of us desire fewer meetings, more efficiently run meetings, meetings with clearer outcomes, and meetings which bring about something better for everyone involved. For we are aware of many frustrations in communal dialogue. We have exam-ples on the international scale, on the church level, and in religious-life interworkings where dialogue breaks down or perhaps is never entered into. Just as personal dialogue with God (prayer) portends our relational life with God forever, so group dialogue in meetings, conferences, and religious chapters needs to be valued as our way of enter-ing more closely into the dialogical life of God. "Dialogue is our way of being church." We are the church. Our identity is not just in our prayer; it is lived out in the necessary human interactions of today's com-plex world. In our meetings, conferences, and religious chapters, let us work to discover how God is entering us more deeply into God's own life--a life of shared dialogue. If the incarnation is the result of our trinitarian God's meet-ing, in what ways are God and divine grace present to the world in our human meetings? David L. Fleming SJ 65.3 2006 KAREN M. KENNELLY The 2004 Consecrated-Life Congress: A Retrospective coming together 230] A myriad of thoughts and images come to mind as I look back at the Congress on Consecrated Life held in Rome in November 2004: hundreds of faces, a babble of languages, colorful multinational garb, and icons of the Woman at the Well and the Good Samaritan focusing us on the congress theme, "Passion for Christ, Passion for Humanity." The mixed composition of the congress made it unique. For the first time, leadership from both women's and men's congregations met in an international con-vocation to address a common agenda. Repre-sentatives of the national and international conferences of religious, groups of young religious and theologians, and editors of religious journals joined religious superiors as full participants. Karen M. Kennelly CSJ, a member of her congregation's leadership team, may be addressed at Sisters of St. Joseph of Carondelet; 2311 S. Lindbergh Boulevard; St. Louis, Missouri 63131. Review for Religious A further note of uniqueness lay in the process used to prepare for, carry out, and follow up on the meeting. Preparation spanned a four-year period involving "envisioning" and "theological summary" groups. The first group sought to achieve consensus on the actual reality of religious life today by eliciting facts and testimonials from around the world. The second analyzed the collected information from a theological perspective and summarized it in a working paper sent in advance to all congress participants. We all had an opportunity to express our preferences for small-group discussions on topics drawn from the working paper. Theologians responsible for composing the paper came from Norway, Spain, France, Italy, the United States, the Philippines, and Burkina Faso. Others, from Mexico, Germany, and Peru, collaborated via the Internet. During the congress a third or "Listeners" group gathered impressions and ideas as they were expressed in papers presented by the major speakers, in written reports from groups, and in comments from the floor. This group's work culminated in a synthesis presented to the congress on the last day. My experience as a member of the Listeners group made me aware of the congress planners' painstaking efforts to be as pluralistic and inclusive as possible, achieving active participation by those present to the extent that numbers, languages, and ~ime permitted. As with the other groups, our membership comprised about equal numbers of women and men, drawn from every continent. From day to day our dialogue grew in intensity as we listened, exchanged impressions and observations, and began identifying common threads among the multiplicity of ideas brought to the floor. The principal speakers brought unique perspectives to the assessment of contemporary religious life, beginning 6~.3 2006 Kennelly ¯ The 2004 Consecrated-Life Congress 232 ] with a joint paper by two Italians, Bruno Secondin and Diana Papa, a Carmelite and a Poor Clare. They invited the 847 participants, gathered at some ninety round tables and aided by simultaneous translations into six languages, to begin the adventure of immersing themselves in the themes articulated in the working paper. Dolores Aleixandre, of Spain, a Religious of the Sacred Heart of Jesus and a theologian, brought scriptural exegesis to the congress's theme, religious life as passion for Christ and for humanity. She saw in the icons of the Samaritan Woman and the Good Samaritan "a call to center ourselves on the essential, to a different way of relating to each other, of supporting each other intercongregationally, of making room for the laity" (cited from her paper as published in Passion for Christ, Passion for Humanity, Pauline Books and Media, 2005, pp. 91-125)--insights that were to be echoed frequently by congress participants in the days to come The Brazilian Jesuit Jo~o Batista Lib~nio brought a sociological and liberation-theology perspective to religious life at the beginning of the third millennium. He spoke of the vows of poverty, chastity, and obedience as having significance today only in relation to three elements: an experience of God, community life, and mission. He challenged us to rethink consecrated life from the bottom up in the light of contemporary reality with all its "ambiguity, perplexity, and paradox" (PCPH, pp. 127-171). The British Dominican Timothy Radcliffe asked "what signs religious life offers" in the wake of the World Trade Towers' destruction on 11 September 2001, an event he views as symbolic of the world in which religious life exists today, paradoxically bound ever more tightly together by instant communication and ever more deeply divided by violence (PCPH, pp. 173-189). How, he asked, Review for Religious can religious be a "sign of humanity's common home in God" in a world suffering a crisis of homelessness? What future awaits religious life in a world seemingly offering only a future of violence? What has religious life to offer as the culture of control and the struggle for hegemony intensify? A North American voice was heard in the person of an Immaculate Heart of Mary sister, Sandra M. Schneiders. She picked up on a topic Radcliffe had noted as fundamental but had not explored, namely, the culture of consumerism and our -:~ witness to poverty. Her reflections involved a discussion of how religious incarnate renunciation of the "world" and go about creating "the alternate world generated by the profession of the vows" (PCPH, pp. ' i '~ " ~ ' ' 191-218). Characterizing the . ~ . "' -' ~ . . religious lifestyle as one rooted in the "public, lifelong commitment of the members, as individuals and as communities, to a characteristic approach to material goods, power, and sexuality," she caught the assembly's imagination early in her talk with her arresting statement that she would discuss, not "the future Of religious life," but rather "religious life of the future." Schneiders's imaginative and theologically profound exploration of evangelical poverty as the "economy of the reign of God," and of prophetic obedience as the "politics of the reign of God," gave us much to think about as Vincentian Franc Rod6, prefect of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life (CICLSAL), brought the series of formal presentations to a close with a recapitulation of major .¢":t~lig!oU~ life,'in a world ~seemingly offering only ~a~tu~e ff v~ole~ce? 65.3 2006 Kennelly ¯ The 2004 Consecrated-Life Congress 234 themes in recent papal documents such as Hta consecrata and Novo millennio ineunte (PCPH, pp. 219-2 3 6). Participants next divided into continental groups to look at sociological factors touching upon consecrated life in their own continents, noting both positive and negative effects these factors were thought to have on the capacity of religious to be passionate for Christ and for humanity. Some of the most acute observations expressed in the congress--whether from the floor during open-microphone time or in the hastily written reports-- flowed from these gatherings. As Listeners striving to perceive the essence of group contributions, we constandy had to make allowances for the great diversity within the somewhat artificial continental categories. The Europeans prefaced their report by describing it as a "communion of intentions" and "truly an exercise in European communion," given the different languages and situations in which Europe finds itself. Asians noted the vastness of their continent and its diversity of languages, cultures, religions, and political and economic systems before commenting on their many shared concerns. The Africans' preface included this in bold type: "Note: in Africa it is not possible to generalize. There is great diversity in the situations." Those from Oceania, the smallest segment of the congress, nevertheless noted the extremes they represented: countries with predominantly Western European lifestyles and countries where the lifestyles are indigenous to Melanesia and the Pacific. Only the North American and Latin American groups dispensed with such cautions and addressed directly their shared task of identifying the impact of sociological factors on religious life as they experienced it. Themes from the continental groups that seem worthy of special attention, whether for their singularity Review for Religious or their commonality, include gender issues; war, violence, and disease; globalization; aging, institution-alization, and rigid structures; and clear signs of new life among religious. Religious from every continent saw gender issues as adversely affecting contemporary religious life. Europeans referred to "the open question of gender" and felt that, "because of the sexual abuse and the impact on the mass media, consecrated life is reduced in energy and its ability to witness: a sense of desolation pervades and passion is suppressed." Asians underscored "male North Americans were succinct in ~their assertion that "the ~ ~,!sociology' within the church is-an obstacle to the passion for Christ and for humanity." domination in society and church" and "machismo and male domination" as sociological factors adversely affecting them. The African report alluded to the problem in rather oblique fashion by noting that "the idea of relations between men and women continues to be very much determined by the culture." North Americans were succinct in their assertion that "the sociology within the church is an obstacle to the passion for Christ and for humanity. The lack of inclusivity . . . results in feelings of displacement in the church, a sense of being marginalized by many, particularly in women's communities." Those from the Latin American (and Caribbean) continental group cited as important values "awareness of the processes of exclusion and the greater involvement of women." They felt they were being called to "generate a feminine 65.3 2006 Kennelly ¯ The 2004 Consecrated-Life Congress religious life with more involvement and responsibility for the building of a new history and a feminine consciousness-raising that challenges the machismo in society and in the church." The Oceania report minced no words in seeing as a problem the "public face of the church: powerful, antiwomen, and hypocritical." It came as no surprise that Europeans were the most forceful in pointing out the "aging of the population, the generation gap in religious life," and "rigidity in structures, even of consecrated life" as sociological factors with negative effects on religious life. In other words, they asserted that the passion of religious for humanity is blocked by the "way in which our structures are closed and in which we are closed towards the world of the laity." Less predictable was the echoing of this view by other groups. The Asians, for example, felt that institutionalization in their region had created a gap between them and the people, "especially the poor, who identify us with the rich," and that "religious structures have stifled the spirit and dynamism of religious life. The young feel restricted and their freedom hindered by structures the old always lean on." A similar concern shows up in the African report; it lists as negative aspects "the weight of tradition" and "a way of seeing authority at the level of leaders, a traditional conception which still dominates both society and religious life." This report speaks urgently of a need for reflection on consecrated life that is distinctly African, a need to find an African way of following Christ. Such thoughts question the worth of structures inherited from a colonial past. These concerns surfaced also in the Asian group, which considered it deplorable that "Asian religious have been uprooted from their rich culture." The report from Oceania, too, alluded to rigid structures when it asserted that "restorationism" in the church, Review for Religious while attracting people looking for security, has caused consecrated life to lose credibility as a radical commit-ment to justice. The Latin Americans saw sociological factors to be causes or occasions of religious being "tamed by the institution [of religious life], tired, with little hope, disenchanted, adapting, living in indifference, [possessing] little consciousness of [consecrated life's] own identity, of its own ability to search, [experiencing] great difficulty in having deep interpersonal relationships with others and with God." They offered the intriguing possibility of countering this loss of the prophetic and mystic elements of religious life by working with the "small utopias which act in favor of humanity and in collaboration with other ecclesial, intercongregational, and extraecclesial groups that search for the same reality/values/things." The impact had on contemporary religious life by war, other forms of violence, and disease was noted by every group but particularly by the Africans, who noted the prevalence of AIDS, malaria, and other diseases and the instability resulting from wars and ethnic and religious conflicts in that continent. "Violence is growing: it questions us," said the Europeans. Asians expressed serious concern over effects of war and violence, especially in the Middle East, and over the "rise of religious fundamentalism, resulting in communal violence." North Americans deplored the "normalization of violence" and what they perceived as its causes. All groups saw globalization as exerting a great influence on society and on consecrated life today. The Africans saw it--along with urbanization, unem-ployment, and migration--as contributing to poverty at various levels. They blamed it for "hindering a deep form 237 ,i 65.3 2006 Kennelly ¯ The 2004 Consecrated-Life Congress 238 of communication" and for contributing to a lack of reflection specifically on African consecrated life. Asians saw "elitist globalization" as having destructive effects on the poor and marginalized, on families, and especially on youth. Latin Americans described "neoliberal globalization" as destroying "what is particular to/in our countries," as especially damaging to young people, and as a spur to migration, with its multiple social dislocations. Oceania observed globalization as affecting the entire region-- countries indigenous in character and countries predominantly Western European--by widening the gap between rich and poor and "elevating greed to the status of a virtue." This summary of.the continental group reports, brief though it is, suggests a major accomplishment and a major flaw of the congress. Those present heard the voices of religious from every corner of the world with a wonderful immediacy and force. On the other hand, we simply did not have time for much dialogue of a more personal kind. Each of the continental reports, however, concluded with a very provocative section on signs of hope and of new life. Groups cited a growing sense of communion among congregations and between laypersons and religious, of the importance of personal relationships, of commitment, of community and of belonging, of greater interiority along with a lessened grip of institutionalism. Europeans made the arresting statement that secularization, despite its negative consequences, is also "causing us to love the world as it is with hope." Asians remarked that our times are ripe with opportunity: "As Asians in Asia, we have our own experience of God. By this, perhaps, we can contribute to the vitality, of religious life. It is time for rebirthing our institutes with our Asian Revie~ for Religious identity." Africans saw themselves as bringing to religious life the gifts of a deep sense of God and of the family which leads to sharing and attentiveness to one another. One young African, during the all-too-brief open microphone time in a plenary session, good-naturedly scolded his European elders for perceiving death for religious life in the future, whereas their "children" from other parts of the world, hoisted on the shoulders of their European parents, can see farther ahead to future life! North Americans ventured the opinion that aging could be looked upon as "saging," an opportunity to draw new life from the wisdom of the elderly. Diminishment, they thought, provides "a freedom to reshape religious life." Participants barely had the continental group reports in hand before moving on to topical discussions in groups ranging in size from six to over a hundred, depending on people's interests: ¯ Justice, peace, and the suffering of humanity. ¯ Inculturation--the embodiment of consecrated life in a culturally pluralistic world. ¯ Interreligious dialogue. ¯ The arts: imaging and expressing a new song. ¯ Mass media and the communication of values. ¯ Liberating the prophetic: solidarity in a world of exclusion. ¯ Liberating the prophetic: celibacy and life-giving relationships. ¯ Tilling the soil of Sacred Scripture. ¯ Thirst for God and the search for meaning. ¯ Ongoing formation for personal conversion and corporate transformation. ¯ Congregational culture. ¯ Community as mission. ¯ Partnership with the laity. ¯ Leadership and authority. ¯ The ecclesial dimensions of consecrated life. Although the time allocated for these discussions was brief, each topic was based on material in the working paper 65.3 2006 Kennelly ¯ The 2004 Consecrated-Life Congress 24:0 distributed well in advance of the meeting. Participants came prepared and were assigned their first choice among the three topics in which they had indicated interest before coming. As a result, they shared many thoughtful insights with one another; a summary appears in Passion for Christ, Passion for Humanity (pp. 237-241). Those of us present for the congress received the somewhat longer reports composed by group reporters on site. Some Conclusions For me, the challenge posed by the congress was at the time and remains today one of assimilation and communication. The rich papers presented by speakers, along with participants' voices as reflected in reports by the continental and topical groups, left our table of Listeners with the nearly impossible task of assimilating content and shaping it into a synthesis at the final session. Our summary, "What the Spirit Says Today to Consecrated Life," compressed into an hour's oral delivery the reflection and discernment that had absorbed us during the entire congress. Rather than repeat that synthesis (see PCPH, pp. 243- 255), I want to share what stand out for me a year later as the two most significant messages conveyed by this unique gathering. The first is that the Spirit is at work among us today, regardless of how old or young we are as religious, no matter how old or young our congregations, and no matter whether we come from north, south, east, or west. The second is that a contemplative approach is required of the members of our congregations if we are to discern what the Spirit is saying to us at this critical moment of our history, some forty years since Vatican Council II invited religious to renew their lives in the light of the gospel, their foundational charisms, and the signs of the times. Review for Religious The Spirit calls us to revive the enchantment, the passion, we had when we first responded, as congregations and as individuals, to Jesus' call to love God and our neighbor with all our heart. The Spirit calls us to personal and institutional renewal, to inculturation and to interreligious dialogue. The Spirit calls us to an inclusive attitude toward the laity, .and this, in turn, calls for new structures and a new language expressive of the inner reality Of our consecrated life. The Spirit calls us to esteem personal relations over structure, and to develop ourselves as religious capable of loving human relationships. We are called by Jesus to be passionate and to exercise ",~ and alfenation,of any kind. compassion toward others, particularly toward all who suffer the indignities of poverty, discrimination, and alienation of any kind. The congress experience brought home to me anew that we are living through, a period of vast and deep change in consecrated life--a sort of gestation period heavy with the promise of new birth. The seeds have been planted in good ground and are being warmed and watered by the life-bearing winds of the Spirit. We have only to tend the garden and pay attention with a discerning eye to the sprouts of new life lest we uproot them as noxious weeds.before they have a chance to flower and bear fruit. 6Y.3 2006 Kennelly ¯ The 2004 Consecrated-Life Congress Our congregations are being called to collaborate with the Spirit in bringing to birth the consecrated life of the future. It was apparent at the congress---its participants a cross section of more than six hundred congregations of women and men from all over the world--that the vision, the hopes, and the sense of urgency are widely shared. The modes of discernment and dialogue will necessarily differ from country to country, depending on culture and opportunity, but the desire for intra- and inter-congregational reflection and collaboration is present among religious in every continent. As a practical matter, I would urge congregations to take advantage of their forthcoming chapters to follow up on major themes explored at the congress. Chapters are periodically convened by every congregation; agendas and processes can readily be shaped to facilitate the kind of individual and corporate reflection we need and desire. Although successful use of this option is not without difficulties, it would seem to offer .the best chance for congregations to address the congress message in a timely way, and to seek the implications of that message for themselves. Clearly there are a few obstacles to surmount if we are to facilitate contemplative chapters that make good use of the theological and sociological perspectives offered at the congress. International congregations, whose members often constitute a microcosm of the multicultural 2004 gathering in Rome, in many cases still experience subtle Western attitudes that prevent the kind of dialogue modeled by the congress. Smaller local congregations may need to push beyond parochial concerns to help members achieve a broader vision and seek greater goals. But all must beware of a tendency toward activism, the preoccupation with doing rather than being that marks our contemporary world. Review for Religious Whether we come from large or small congregations, from apostolic, monastic, or contemplative "families" of religious; whether we can trace our history back for centuries or only a few years; and whether we are Americans, Europeans, Asians, Africans, or Oceanians, we are all called by the Spirit to use the congress and our own experience as a springboard to dive into the deep pool of Holy Mystery in which we religious live and move and have our being. It is for us at this crucial point in our history to delve deeper, to listen, to reflect, to dialogue, and to discern the spiritual realities of the life and mission we share as religious, to ask ourselves how we need to be if we are to do the works of persons passionate for Christ and passionate for humanity. Suggested Reading Passion for Christ, Passion for Humanity, Pauline Books and Media, 2005. Reflection/Discussion Questions 1. As I/we read the responses from the different continental groups regarding the future of religious life, which response gave me/us new insight and which response would I/we want to discuss further? 2. How can we take advantage of the "aging" of religious life members in our country to draw upon their wisdom ("saging') for our apostolic life and direction? 3. What practical steps do I/we need to take in order to adopt a more contemplative approach to listen to and follow the movements of the Spirit within our religious life context? 6Y.3 2006 RACHEL M. HARRINGTON A New Way of Meeting 244 Dissatisfaction with the timeworn chapter for-mula for the meetings of our congregation, the Sisters of Notre Dame de Namur, as an international congregation of pontifical right resulted in a mandate from the 2002 chapter for us, the newly elected congre-gational leadership team, to explore new ways of assem-bling that took account of our multicultural identity. The dissatisfaction focused on the number and variety of pro-posals submitted for chapter discussion, the abundance of paper generated before, during, and after each chapter, and the dominance of the Western cultural model for meeting and discussion. Canon law offers little help. In accordance with the principle of subsidiarity, it provides for each institute the right to establish its own legislation for chapters pro-vided this falls within certain norms. Our constitutions, approved in 1989, contain several articles and directives for conducting chapters, no more restrictive, we think, Rachel M. Harrington SNDdeN is a member of the generalate lead-ership team of the Sisters of Notre Dame de Namur. Their address is Via Raffaello Sardiello, 20; 00165 Roma, Italy. Review for Religio~s than many, and certainly tried and tested and not lightly to be discarded. One suggestion, superficially attractive, was to separate the chapter of affairs from the chapter of elections. Our general treasurer pointed out a major flaw in this proposal: chapters are expensive meetings. So we continued to talk and dream. Our directives, or rather the traditional interpretation of them, provide for a "midchapter" meeting,, an inter-national gathering at the midpoint between chapters. Beyond prescribifig that at this time the congregational leadership and the provinces evaluate their implemen-tation of the constitutions, there are no further direc-tives. So, with some trepidation, we determined on this midchapter meeting as our chance to experiment. We decided to offer two sisters from each province the opportunity to experience a different type of gathering. We hoped to stimulate creative thinking to improve the next chapter in 2008. We began in May 2003 by writing a letter to each sister in the congregation, inviting her to respond to three questions. We based the questions on one of the constitutions from the section on chas.tity: Our celibacy, deepened and enriched by God's love and that of our sisters, bears fruit in a love which reaches beyond the limits of family, tribe, or nation. It enables us to be free to go wherever we may be called in the ser-vice of God's kingdom of justice, peacei and love. We asked each sister how she felt that this constitu-tion had been realized in her life and what helps or hin-drances our community had ,given her in reaching "beyond the limits of family, tribe, or nation." We encouraged sisters to respond alone or after group dis-cussion. To avoid burdening province leadership, we sug-gested that all responses be posted uncollated to the congregational leadership in Rome. We assembled an 65.3 2006 Harrington ¯ A New Way of Meeting We wondered how many sisters would take, the troublet~, respond to our lettel~/ and we were overwhelmed by the number Who dld).~ 246 international planning group to help us review the responses. Membership of such groups is often pre-dictable, so we made a point of inviting sisters without previous experience of working on international groups, and, instead of looking for organizational skills, we looked rather for a different order of talents. To our delight, all of the sisters whom we approached accepted our invitation. In October 2004 we met in Rome: an economist teaching in a Kenyan university, a patristic theologian from a British univer-sity, a psychologist from Peru, a theolo-gian from Congo, an artist-liturgist from Britain, a photogra-pher with poetic writ-ing skills from the United States, and a musical-artist-liturgist from Zimbabwe. On our own team we had two cultural anthropologists, from the U.S.A. and Congo, a biblical theologian from the U.S.A., an educationist from the U.S.A., and a canon lawyer from Britain. We needed to give very little thought to the selection of facilitators; we knew whom we wanted. Sister Gabrielle Stuart RSM and Sister Mary Harrington SUSC had run facilitation workshops for leadership in Rome, and we had benefited from their expertise. That they were free and willing to be with us in this experiment was a huge encouragement.1 Traditionally our chapters are held in the U.S.A. or Europe and our midchapters in Africa or Latin America. In 1998 the midchapter took place in Peru, and so we Review for Religious selected Kenya for 31 July to August 2005. We invited a British sister serving there to be the on-site coordina-tor and to attend the Rome planning meeting. We wondered how many sisters would take the trou-ble to respond to our letter, and we were overwhelmed by the number who did, almost half the congregation. Considering the many who were too old or sick, this was way beyond our expectations. We spent the first day of the meeting reading these responses, with a checHist of questions: How do I feel? What do I think? What sur-prised me? What delighted me? What became clearer? What shocked me? What insights did I gain? What ques-tions remain? Reading the responses moved us all deeply. Our sis-ters had responded sincerely, from the depths of their experiences as celibate women working for the poor in a variety of situations. Most acknowledged a deepening of their understanding of the call to religious life as they took risks and endured suffering, separations, rejections, and misunderstanding. All expressed gratitude for the years spent in the congregation and for the richness of life offered by membership in an international group. We compiled our reactions and, after much discus-sion guided by the facilitators, agreed upon a goal for the midchapter meeting: to enable participants to explore, express, celebrate, and live the goodness of God in a love which reaches beyond the limits of family, tribe, or nation. Our foundress, St. Julie Billiart, bequeathed to us the charism of striving to discover and become the very goodness of God in the world, and, as we read the responses of our sisters, we realized how much this was integrated into their lives. A statement made about Julie by a contemporary cardinal in Belgium, "A spark from out the heart of Christ fell upon the heart of a woman who knew how to believe and how to love," somehow 65.3 2006 Harrington ¯ A New Way of Meeting 248!I captivated our thoughts as we read, and we decided to use "Sparks from the Heart of Christ" as the theme of the midchapter meeting. With the facilitators' help, we sorted ourselves into four groups: theologians, social scientists, the "fire department" (the liturgists), and the planners. We drew up questions which, as a result of our reading, we felt needed to be answered, and then we allocated tasks to each group. Everyone with a relevarit area of expertise agreed to present a paper in Nairobi on that topic to stimulate discussion. From April 2003 we spent some time at leadership meetings--held once a year on the Continent and twice a year in the U.S.A.--talking about our hopes for the meeting and encouraging the provincial leaders to choose as representatives one sister from each province who had no previous international experience and was willing to "go with the process." We also wanted one member of each leadership team to attend, so that any implementa-tion or follow-up would proceed smoothly. Although we never used the word '~delegate," and although we stressed repeatedly that this was not a chapter and not a deci-sion- making meeting, not everyone heard this. Shortly after our October 2004 planning meeting, the congress "Passioh for Christ, Passion for Humanity" took place in Rome within walking distance of our gen-eralate. As well as welcoming many of the participants to our home, we were able to access the papers on the Internet in four languages and encouraged our sisters to do likewise. Unfortunately, Internet access across the globe varies considerably, and so not all were able to take advantage of this resource. Attempting to compen-sate for this, we excerpted a couple of passages from the working paper and suggested that sisters meet in groups to discuss how they experienced the charism of our con- Review for Religious gregation in the light of their reflections on these pas-sages. We encouraged those chosen as representatives to bring the fruits of these discussions to the meeting in Nairobi. We hoped that this task would keep interest alive in the proposed meeting and enable the represen-tatives to feel that they were coming prepared. The planning group assembled in Nairobi with the facilitators on 30 July 2005, the day before the others were due to arrive. By this time we had added our gen-eral secretary and the director of our mission office to the group. We held the meeting in the Dimesse Sisters' Centre in Karen-Nairobi. Contrary to our hopes, we were unable to move in until after noon on the day we had hoped to begin. One of our biggest problems, shared by all interna-tional congregations, is that of language. We had arranged local translators for . French and Spanish, but Flemish, Italian, Portuguese, and Japanese are more difficult to provide for, especially as only relatively few sisters speak only these lan-guages. People skilled in simul-taneous translation are expensive, and we also need others who can provide necessary written trans-lations fairly rapidly. We are con-stantly learning in this area and are extremely grateful to those sisters who, proficient in two languages, generously help in translating. We mar-vel at the patient endurance of those who spend days on end listening through earphones. In social situations, as well as during the sessions, many struggled heroically to communicate across the language barriers using gestures and the few words they could manage. We provided play- 65.3 2006 Harrington ¯ ~l New ~Va~ of Meeting ing cards, jigsaw puzzles, and games without words to encourage this interaction. We had invited sisters from Japan, Nigeria, the U.S.A., and Congo to help with translation and secre-tarial tasks, so altogether we numbered sixty. Every day a brief account of the meeting, composed by one of these, was sent out on our congregational Intranet in English, French, and Spanish. Access to computers was limited, but whenever they could most participants sent home enthusiastic accounts of their experiences. As we began the meeting, each province brought some "report" on their reflections about our charism; several of these were poetic or beautifully presented in visual form. During our sixteen days together we had an enormous variety of experiences, most of which involved sharing our thoughts and feelings about specific ques-tions with a sister from another culture. The facilitators guided us into these moments, which were often deep and moving, with rituals involving simple gestures, gen-tle dances, and repetitive chants celebrated around ever-changing focal points in the meeting room. As the days went on, art work created in the course of the meeting was displayed on the walls of our meeting room--pic-tures, words, designs, charts--all reflecting our moods, our perceptions of our province realities, problems we faced, questions that we raised. Over the course of the two weeks, one of our cul-tural anthropologists gave us an illuminating presentation on "unpacking culture"; the other spoke of how African myths speak of God's goodness. The theologians pre-sented talks on the goodness of God from their varied perspectives, as revealed in the Bible, in African forma-tion programs, in living religious life in Congo, and as expressed in community life in the 4th-century church. The psychologist talked on "Chastity: A Love Which Review for Religious Goes beyond the Limits." All were translated later and made available to the whole congregation. Our economist assembled three university lecturers who made brief presentations on Kenya's progress (or lack of it) towards the United Nations' millennium devel-opment goals in regard to health, education, and the environment. A fourth panelist, representing an organi-zation that works with nongovernmental organizations, spoke about the frustrations he faces in his work, where the ideal partnership between aid organizations and gov-ernments falls far short of being realized. The four stayed on for the whole morning to lead group discussions and answer questions. The sisters from each province also spoke about their ministries and tried to communicate the realities of their daily lives. Most moving were the testimonies from the war-torn Democratic Republic of Congo and from Zimbabwe. When we had afternoons off, those who wished were taken in small groups to visit various pro-jects in housing and employment, schools (including the famous Starehe boys' school and its newborn sister school for girls), and the homes of people from Saint Mary and Joseph's, the parish where some of our sisters live and work. Other optional outings were to a safari park or to see Karen Blixen's (Isak Dinesen's) home, famous from the film Out of Africa. Two of the most memorable excursions were for Mass. On the first Sunday we went to Saint Mary and Joseph's, where we were welcomed in truly memorable fashion by the parish priest and by the "mother of the parish," who told us we were all their daughters. The dancing was led by small girls all attired in snowy white tee shirts advertising U.S. baseball teams. The choir was amazing and untiring, and the packed church sang along and swayed and clapped throughout the three-hour cel- 6Y.3 2006 Harrington * A New Way of Meeting ebration. The ladies of the parish had prepared dinner, so we moved the benches around to form tables and sat down to a lavish feast of beef stew, rice, and beans. On the second occasion we were hostesses to those who came to celebrate with us the opening of our novi-tiate in Langata, Nairobi, our fourth in Africa, and a real benchmark in the history of the province. We sat outside under awnings during the Mass celebrated by the bishop; afterwards the house was blessed and a flame tree planted. The meal, prepared outside in huge pots over open fires, was enjoyed by all. In the last days of our meetings, we focused on ques-tions that had arisen during our sharings, and we brain-stormed about how to prepare for the next chapter. During the closing In the. last~ days,(~our'tneet.in~s;~rz-~ we focused on"questio~.~ ~ . h.'afl:~[ ["~ arisen duringour shariftgs, ' and we brainstormed about how, to prepare for the°ne~.t:chapt~e~(.i~ to women after any meeting. We reverently and ceremoniously placed these artifacts on the floor around the centerpiece a mock fire, built around a candle, with sparkles scattered about. Then we were all invited to collect a prayer card and some sparkles and to light a candle from the cen-tral flame. To do this we had to walk toward the center and then away, through the spread-out paintings, pic-tures, charts, designs, and pre.sentations~a sort of sym-bolic acceptance of all that had taken place and been ritual we thanked all planners and participants. We removed the vari-ous artifacts we had displayed on the walls, per-forming the clear-ing- up ritual that is traditionally left Review for Religious shared over the previous two weeks and a commitment to carry the experience home. At the beginning of the meeting we had been reminded that in this meeting no decisions would be taken: we were there to experience what it means to belong to an international, multicultural, multilingual congregation. Nonetheless, some few in their evalua-tions expressed wonderings about the apparent lack of an agenda. We knew this was a risk. There was general dissatisfaction with the three celebrations of Mass which we had together during the meeting days--not the Sundays. Bringing in clergy, out of touch with what we were experiencing together, was felt to be artificial and awkward. Communion services led by ourselves might have proved more meaningful. Some found the days long and tiring. Most wrote that this had been a life-changing experience, creating bonds across cultures and languages, inspiring hope, and providing memories to last a life-time. The deep exchanges about cultural differences gave all of us new perspectives. Throughout we had been dependent on our two facil-itators, whose style pleased all but three of those pre-sent. Every day began with a review of the purpose of the meeting, of our hopes and concerns, and of the val-ues and behaviors we intended to live by during the meeting. After the morning ritual, there was a report on the questions raised, the previous day. At day's end we gathered in our "home groups" (the same multicultural group for the entire meeting), shared our day's experi-ences, and arrived at issues or questions for the coordi-nating committee to resolve. This committee, five members of the original planning group, met with the facilitators each day for forty-five minutes after the evening ritual, discussed the matters arising from the home groups, and planned the next day. When we eval- 65.3 2006 Harrington ¯ A New Way of Meeting uated our work, we realized thatthere were things we could have done differently and better. We had learned from our experience and from the feedback---another purpose of the meeting realized. The big anxiety of all present was how to communi-cate the fruits of the meeting to the sisters at home. We had papers and photographs, but these were two-dimen-sional, having meaning mainly for the participants. Carrying home fragile "sparks from the heart of Christ" challenges each of us to a new way of being, of believing, and of loving so that the sparks will ignite others and kindle new flames to spread the awareness of God's good-ness in all the events and circumstances of our lives. Note ' They can be contacted at GLOIR; 27 Catherine Street; Newry, Co. Down; BT35 6JG, Northern Ireland. E-mail: gloirinstitute@btopenworld.com Glass It's as if Benedict's single ray of light is scattered across the tables like loose jewels or a broken mirror. We sweep and pick through trays of glass, sharp bits of orange and yellow with a blue that's almost black until I hold it to the light, and I am full of a temporary completeness. Even the thunder seems gentle. Alicia Kleiman OSB Review for Religious ERNEST E. LARKIN Aspiratory Prayer, a Welcome Addition to Contemplative Prayer Aspirations (aspiratory prayer) were a treasure in' European Christianity in the late Middle Ages and one of the great legacies of the Touraine Reform in 17th-century France. This reform took place in "les Grands Carmes," the popu-lar name in France for the Carmelites of the Ancient Observance (OCarm). The style of prayer that goes by the name of aspirative or aspiratory prayer, or simply aspiration, is almost unknown in contemporary spirituality. The pre-sent article is a move to fill this lacuna and to suggest how the prayer of aspirations can con-tribute to the contemplative renewal of our times. I will first give an overview of the prayer in tradition and highlight its three outstanding proponents: the 13th-century Carthusian Hugh of Balma, the Franciscan Henry Herp (+1477), and the Carmelite John of St. Samson (1571- Ernest E. Larkin OCarm last wrote in our 64.4 issue (2005). His address remains St. Agnes Catholic Church; 1954 North 24th Street; Phoenix, Arizona 85008. 65.3 2006 Larkin ¯ Aspirator)/Prayer 1636). Finally I shall make some suggestions on how to revive the practice. What Is Aspiratory Prayer? Aspiratory prayer is a warm, human approach to God that is inexorably affective. It proceeds by way of fer-vent desires of the heart. It was considered a shortcut, a direct route, to intimacy and oneness with God. Its struc-ture is simple: frequent and intense desires breathed out to God. It has only one goal, union with God, so it ceases to have a role when mystical union is achieved. Aspirations are not the same as ejaculations, though they are like each other. E aculatory prayer.describes any to this prayer? ,.:Those and all brief prayers sent like darts to heaven for help, thanksgiving, adora-tion, or any other good motive. "My Jesus, mercy" is an ejaculation. Aspira-tions are only and always passionate desires or fer-vent acts of love of God. They are expressed in words or sighs or silence. "My God, I love you" is an aspiration. To aspire means to breathe out, with the con-notation of breathing hard after something. In aspira-tory prayer one breathes out heartfelt desires for God. It is yearning for God, like gasping for God. Aspiratory prayer is simple and focused, though in the beginning it may cover a wide sweep of emotions and feelings. Practice simplifies and unifies the faculties to give them a single thrust, much as the prayer of sim-plicity consolidates the multiple affections of affective prayer into a single attitude of loving presence. Aspiratory prayer sets the heart on one goal, divine Review for Reli~io~ union, and is a positive step in that direction. Not every-body can use it. It is not for beginners, but for those who have come to know God and themselves through Bible reading, reflection, and loving conversations with God. When a person has put her house in order and has come to love God in truth, she is ready for this prayer. For those who love God, it will become as natural as breathing. Catholic teachers in the past were sticklers in assign-ing different prayer forms to different stages of growth. The prayer of beginners was discursive meditation and affective prayer, that is, first much thinking and ~hen many affections. The next stage was contemplative, and it featured forms like simply looking at the tabernacle as in the Cur6 d'Ars' "I look at him and he looks at me," or today's resting in God in centering prayer, or saying the mantra as in Christian Meditation. Today we prob-ably pay less attention to the degrees of prayer, though we still honor them. Centering prayer and Christian Meditation have democratized contemplative prayer. Certainly some knowledge and love of the Lord is pre-supposed for contemplative prayer, but a little knowl-edge and love go a long way. Those who are comfortable with centering prayer and Christian Meditation will be at home with aspirations. Who, then, are called, to this prayer? Those who are fervent and serious about their relationship with God and have a great desire for intimacy with God. They are look-ing for the "more." The classical teaching placed the prayer in the illuminative way as part of the contempla-tive life. Two categories are involved here, and both are second stages: the illuminative comes between the purga-tive and the unitive way, and the contemplative life between the active and the mystical life. The three divi-sions correspond to beginners, the proficient, and the 65.3 2006 Larkin ¯ Aspiratory Prayer perfect. Active life has to do with external behavior, con-templative with inner prayer, and the mystical life with high sanctity. The purgative way is concerned with con-version and purification, the illuminative way with enlightenment, and the unitive with union with God. The three ways and their content are criticized today for being too dependent on Neoplatonic philosophy, the system that canonized the immaterial and denigrated the bodily.' Aspirative prayer rises above this controversy and in fact is a corrective against exaggerated spiritual-ism and minimizing the physical and bodily in the spir-itual life. Aspirations welcome and embrace the emotional and the sensible; these human qualities lead to the highest realms of the spirit. They move the experi-ence of God away from the intellectual and into the realm of affection and love.2 Aspiratory prayer comes out of the same tradition as centering prayer and Christian Meditation. The latter two are contemporary constructions from that contem-plative tradition, a development that aspiratory prayer has yet to find. But all three systems appeal to the same sources, the same authors, and even the same texts for their grounding and justification.3 This fact and their constant location in the middle stage of spiritual devel-opment argue to their commonality. Centering prayer and Christian Meditation seek silent presence and quiet resting in God. At the same time they are active prayer, rightly called meditation of a nondiscursive or contemplative type. They are not clas-sical contemplation in the sense of infused prayer, but are products of human effort and ordinary grace. Aspiratory prayer is obviously active in the same sense. It uses the language of intense, passionate love and expresses the yearning of the heart and delights to rest in the Lord. Review for Religious Aspiratory prayer is more than loving conversation with God. It expresses a strong act of the will that desires to experience God. So it is more than a t&e-a-t&e, even in the loving language of affective colloquy. The differ-ence is intensity. Affective prayer engages the feelings but in a diffuse way, whereas a strong will and urgent longings for intimacy dominate aspiratory prayer. Aspirations fit nicely into the perspectives and prac-tice of "love mysticism," which is a form of relating to God in spousal love. The language of spousal love is very human, amorous, and passionate. Its biblical source is the Song of Songs or St. John's Gospel, and it is a fre-quent feature in medieval women mystics and also in writers like St. Bernard or St. John of the Cross. Janet K. Ruffing has written a guide for the spiritual direction of those called to this way. She gives many examples of its language, one of which is the following conversation in Mechthild of Magdeburg, who says to God: "God, you are my lover, / my longing, / my flowing stream, / my sun, / and I am your reflection." And God replies: "It is my nature that makes me love you often, / for I am love itself. / It is my longing that makes me love you intensely, / for I yearn to be loved from the heart. / It is my eter-nity that makes me love you long, / for I have no end.''4 Aspirative prayer is not limited to spousal love. It is at home with a nonspousal love of God, which Janet Ruffing calls simply apophatic. The mysticism of the more matter-of-fact Cloud of Unknowing features whole-hearted love, often without obvious passion. In this lat-ter case the love is sublimated into disinterested love in a style of relationship that is reserved and controlled. Mystics in this pattern will practice their own brand of aspirations. Aspiratory prayer is thus a technical term, but it is not "one size fits all." Its normal form is sensible-spiri- 6~ .3 2006 Larkin ¯ Aspiratorg/Prayer 260[ tual love. For Henry Herp only this love qualifies as aspi-ration. For him its follow-up, which is pure spiritual love, is not aspiration, but unitive love. John of St. Samson, however, treats pure spiritual love as a form of aspiration, and for him this higher aspiration leads one into the furnace of God's love in transforming union. For both authors the will is the driving force for aspira-tions and for unitive love. In sensible-spiritual love the sensibility is the carrier, but the momentum comes from the will, which makes the love truly spiritual. Do not think that the practitioner lives on a perpet-ual high. The expression Of loving desires for God con-tinues in down days and dryness as much as in times of sweetness and sensible consolation. The feeling element is still there. It must be genuine, not faked or pretended or forced. Th~r~se of Lisieux is a perfect example of the expression of passionate desires of love for God in the darkest moments of life.5 There are degrees of the practice corresponding to the person's habitual love of God and the grace of the moment. John of St. Samson sees it as leading directly into a mystical expression, in which the Holy Spirit breathes out enflamed desires for God. His conditions for practicing this prayer are demanding. Persons who take up the practice must be mortified, humble, and self-effac-ing as well as robust in health. In his view aspirations go beyond the enthusiasm of a newly baptized Pentecostal or charismatic and belong to persons advanced in the love of God and on fire for the summit. The History and Theology of Aspiratory Prayer Aspiratory prayer flourished in the late Middle Ages in northern Europe, especially the Rhineland and France, from the 13th to the 17th century. At the time of the Touraine Reform, the practice was common in popular Review for Religious religious culture. Aspirative prayer appealed to the archi-tects of Touraine because they saw the practice as dove-tailing with their view of the goal of the Carmelite order, which was to live continuously in the loving presence of God.6 Intimations of aspiratory prayer are found in the New Testament, in St. Augustine and John Cassian, who were contemporaries, in St. Benedict and Guigo II, and in other early authors. The first to give aspirative prayer a central place in the spiritual life was Hugh of Balma, whose Tbeologia Mystica exerted wide influence, partly because it was thought to be the work of St. Bonaventure. Hugh of Balina taught the way of the heart, and aspira-tory prayer was its chief expression. First one must know one's weak self and the goodness of God, since anyone filled with self is unable to yearn for God. This knowl-edge prepares one to rise up to God in "anagogic con-templation." Anagogic contemplation means moving from crea-ture to Creator, from the text of Scripture to the living God, enflamed with desire and love. Such is aspiratory prayer. The love is both natural-spiritual and purely spir-itual, and God is the direct object. The love increases with the simplification and unification of the faculties until ultimately there is mystical union with the Trinity in the high point of the soul called the apex mentis. Henry Herp and John of St. Samson will pick up on these per-spectives and expand them with the help of Jan van Ruusbroec's theology (1293-1381). Hugh had many imitators, especially among the Carthusians, who promoted and developed this teach-ing so effectively that Everard Mercurian, an early gen-eral of the Jesuits, warned the Society about "the Carthusian method of prayer" for fear that its popular-ity would marginalize Ignatian prayer in Spain.7 The 6Y.3 2006 Larkin * Aspiratory Prayer 14th-century anonymous English text The Cloud of Unknowing is likely a Carthusian document, both because it can easily be interpreted as a full exposition of aspira-tory prayer and because its anonymous author may well be .a Carthusian.8 A number of familiar quotations from the book are obviously formulas of aspiratory prayer. Henry Herp OFM (+1447) Henry Herp wrote the first synthesis of the whole spiritual journey around the topic of aspirative prayer. His map is the structure of the soul as delineated by the great Flemish mystical writer Henry Herp wrote the first synthesis'of the~ around the topici of ~aspirativ~ prayer. : ~ o o Jan van Ruusbroec. The soul is three concentric circles, each of them representing a different level of human activity. Herp offers a detailed plan for moving through the outer two levels and arriving at the inner circle of highest union with the Holy Trinity. He lays down instructions for each of the phases of the journey, but his chief contri-bution is to show how aspirative prayer moves one through the middle circle. Ruusbroec calls the three circles "spheres" or "uni-ties," whereas Herp names them mansions or dwelling places like Teresa of Avila. The first is the region of the senses, the second that of the spirit, and the third the "fond" or ground, the dwelling place of the Holy Trinity. One must traverse each level to get to the center, and the way is introversion, a concept that goes back to St. Augustine. Herp calls it "ascension." Persons "ascend," that is, they are lifted up by a sweeping action that carries them through the given circle and toward Review for Religious the center; the searcher for God leaves behind the lesser level or part of it in favor of the higher one. This process of introversion means making the powers on each level converge toward the center. The activity of each level is collapsed into the next step. In this imagery the outer circle of exterior behavior is introverted into the mid-dle circle, and in the middle the lower faculties of the irascible and concupiscible appetites, and of reason and free will, are introverted into the spiritual faculties of intellect, memory, and will. These latter will finish the task and bring the soul into mystical union in the center. The introversion or ascension starts with the outer or exterior circle, which represents the active life. The means set down by Herp for this first introversion are "truth and compassion." Truth means understanding the goodness of God and the bankruptcy of the human, and compas-sion is appreciating God's love and attractiveness. The middle level is the field for aspiratory prayer and unitive love. Aspirations address the "interior infe-rior powers," especially the concupiscible appetite, which in Herp's view has a spiritual quality about it. Unitive love is exercised by the spiritual faculties. Understanding guides the process: hence the importance of regular med-itation and of the use of prepared ejaculations that recall the supreme attraction of God and serve to inflame the soul with love. The awakened will moves the sensory faculties to yearn for God, progressively spiritualizing the person for the work of unitive love, For Herp, uni-tive love takes over the task begun in the lower interior faculties. The acts of pure, unitive love finish the task of the introversion of the spirit level and open the way to the center. In the center the love is fruitive love. The contemplative way is left behind, and the soul now lives the "super-essential life" of oneness with the Trinity, a union that is not ontological but psychological. ¯ ,263 65.3 2006 Larkin ¯ Aspiratory Prayer Herp offers some good pastoral advice. The stages are to be addressed in order and none can be skipped. Basic conversion is presupposed for undertaking aspira-tory prayer, and that means an adult knowledge of God and one's self and the acquisition of the moral virtues. Aspiratory prayer begins with rote expressions of love and fervor. According to Herp, these feelings crescendo into what he calls an explosion of love, which has its own danger of entrapping the person in the delightful, sen-sible sweetness. The love is gradually purified and becomes the unitive love that will lead the soul into the center. Unitive love too undergoes its own purifications, and the follow-up experiences may be as dark and dry as the initial entry was exalted. The challenge at this point, as at every point in the spiritual life, is marginal-izing the self, that is, letting go of everything that is not God. The holy soul practicing spiritual love will con-tinue to work at the total gift of self to God, and its tasks are listed by Herp as self-offering, searching for God's will, letting God's love destroy all defects, and being united with God. John of St. Samson (1571-1636) John of St. Samson is an immensely important figure in the Carmel of the Ancient Observance. He was a mys-tic of profound experience, and, in spite of the blindness that afflicted him from the age of three, he was well edu-cated and well read, keeping in touch with currents of spirituality in the very rich 17th century. He has been called the French John of the Cross and is highly esteemed by religious historians like Henri Bremond and Louis Cognet. John of St. Samson lived a century and a half after Herp, but Herp's work was well known to him in the numerous Latin and French translations and in the Review for Religious plethora of spiritual writings that popularized aspiratory prayer. John of St. Samson became expert in the teach-ing of this way, building on Herp but adding his own points of view. There had been a lot of writing, but lit-tle development since Herp. After a careful comparison of the two authors, Canisius Janssen concludes that John's doctrine is Herp in a new packaging. "Certain things have been left out," he writes, "others developed; in short the whole has acquired a new face.''9 John belongs to the same Dutch school of mys-ticism as Herp, both of them appropriating the worldview of Ruusbroec. We come from God as created images in the Uncreated Word, and our life goal is to return to our place in the Word in full consciousness of our unity in God. The goal is put I ," bY engaging oi r feetings t " : and iemo.tions. I as well as'our spiriL rather abstractly as "the state of consummation of the subject in the Object" in a "union without difference or distinction." Such is the transforming union, in which the soul is caught up in the fire of the divine life. The way to the goal is introversion according to the same divisions as in Henry Herp, but with the adaptations in nomenclature. John is particularly eloquent is explaining how spir-itual love guides the whole process of introversion once aspirations become the way. Spiritual love is at the heart of sensible-spiritual aspirations, and it constitutes the spiritual aspirations that lead one into the center itself. Aspirations have the genius of putting our full humanity to work by engaging our feelings and emotions as well as 6~.3 2006 Larkin ¯ Aspirator)/Prayer 266 our spirit. Sensible love is the starter, and it houses the spiritual love in sensible-spiritual aspirations. When the aspirations become "more vigorous, more on fire, and more detached from sense," they are pure spiritual love. This spiritual love, with or without a sensible compo-nent, is the engine that drives the introversion process into the furnace that is God. Aspiration thus has a mystical quality in John, as is clear from the following quotation: Aspiration is not only an affectionate colloquy. ; that is what aspiration is born of and comes forth from. Aspiration, then, is an outpouring of the whole heart and spirit on fire with love. By it the soul quickly tran-scends itself and all of creation, becoming intimately united with God in the intensity of its loving expres-sion. Expressing itself quintessentially in this way, the soul transcends all tender, sensible, cerebral, and com-prehensible love, reaching by the vehemence of God's spirit and its own effort, not just any divine union, but a sudden transformation of its spirit into God. In the abounding and ineffable sweemess of God him-self lovingly embracing one's spirit, it transcends, I say, all familiar and intelligible love. This is the essence of aspiration, in itself, in its cause, and in its effect.1° Heart (that is, the sensibility) and spirit (that is, the loving will) are the framers of aspirations, and heart even-tually recedes in favor of pure spirit. In the beginning there will be multiplicity of thought and feelings, but with growth this richness will give way to ever increas-ing simplicity and a state of pure elevation in God. Intensity is of the essence, since only strong love can break the attachments of the faculties to their natural objects. Frequency is a necessary quality, since the goal is to make aspirations like second nature, as natural as breathing. Humility too is the essential underpinning of all true love. But in all these efforts balance and moder-for Religious ation must prevent any violence or excessive force. John of St. Samson, experienced spiritual director, has good advice on how to begin and how to grow in this beauti-ful practice, and his reflections will help us put our topic in perspective. Who are candidates for this prayer? The prayer is not for everybody. It is not for intellectuals or for shal-low people who live on the surface of things and whose fire burns up quickly like straw. It is for generous souls of strong will who are concerned about their interior life. When to begin? Brother John sees aspirations as a higher form of prayer; hence he is hesitant to promote it indiscriminately. Aware of the dangers of too much emo-tionality as well as its necessary predispositions, he coun-sels against beginning the prayer prematurely. Strain and force must be resisted lest there be physical or psycho-logical harm. It is necessary to guard against a too san-guine assessment of one's love of God. The apostle Peter felt a great love for Jesus that led to presumption and his denial of Jesus in the courtyard. John's basic condition for the practice is a mortified life. He fears the unguarded attraction of the sweetness of this love. So he writes: "To begin this exercise it is absolutely necessary to die to ourselves, to humble ourselves, and to be self-effacing (mepriser)."llJohn is probably thinking of his own novices and their year of novitiate whenhe writes that candi-dates for this prayer should have spent "a good year" in discursive meditation and affective prayer before taking up aspirations. He also warns newcomers that begin-nings will be troublesome, even painful, but practice makes perfect and easy. The process of introversion follows Herp detail for detail. Like Herp, John of St. Samson is lyrical in his descriptions of the outcome of introversion, which is 65.3 2006 Larkin ¯ Aspiratory Prayer entrance into "the marvelous effects and the spiritual inebriation" of touching the fond or ground of one's being, where the Holy Trinity dwells and the essential union with God takes place. This mystical state is trans-formation in the fire that is God. Aspiratory Prayer in Contemplative Life Today It remains to suggest ways in which this body of teaching can be put into practice in today's contempla-tive setting. A first step, and one that is often presented in the literature, is to connect aspirations with the practice of the presence of God. This means to murmur aspirations frequently during the course of the day to remind one-self of the presence of God and to offer up the present task. This is one application in The Carmelite Directory of the Spiritual Life by John Breninger OCarm and in the works of his student Kilian J. Healy OCarm.~2 A second application is to introduce aspirations into one's daily meditation in whatever form that takes. This will be an affective addition in the nondiscursive medi-tation of Christian Meditation, which features the mantra "Maranatha." The mantra itself could be the vehicle expressing love and desire. Bringing aspiration into cen-tering prayer may be a bit more difficult, since this prayer eschews thinking and emoting. Aspirative prayer may be disruptive of the silence of centering prayer. Perhaps aspirations that are expressed without words and in silence can be a friendly addition and add warmth and fervor to centering prayer. A third way to practice aspirations in one's daily prayer is to structure it much like the two disciplines of contemplative prayer. Periods of aspiratory prayer could be cultivated each day, twenty minutes to a half hour in length, with the whole time given over to aspirations. Review for Religious The aspiration could be a mantra, one phrase repeated over and over again, or it could be spontaneous expres-sions of love and desire. The single mantra may be more compatible with the contemplative nature of the prayer than multiple expressions. Whatever the exact structure aspiratory prayer will take, it will usually be prefabricated and perfunctory in the beginning. But it soon becomes part of one's approach to God in mental prayer. Hopefully it will bring the rich rewards promised by the tradition. Notes ~ Philip Sheldrake, Spirituality and History (New York: Orbis Books, 1995), pp.186-189. 2 Aspiratory prayer is more at home with the language of love than with the Greek categories of contemplation. The literature of the Touraine Reform seems to prefer the evangelical language. One of my esteemed Carmelite teachers and mentors over a lifetime, whose life and studies were dominated by Touraine, frequently showed annoyance at the ambiguities of the vocabulary of contemplation. He preferred to speak of "love" and "loving" as the true measure of prayer rather than dif-ferent forms of "contemplation" or "contemplative." Instead of describ-ing Carmelite life as "contemplative," he preferred the simple word ,prayerful." I interpreted his attitude as a reflection of the viewpoint of Touraine. 3 Canisius Janssen OCarm surveys the sources of aspiratory prayer in the first of two excellent articles on the history and theology of aspira-tory prayer, "Oraison aspirative chez Herp et chez ses pr~d~cesseurs," Carmelus 3 (1956): 19-48. It lists the sources of this prayer in earlier times before its first major exponent, Henry Herp. These sources turn out to be the same texts cited in studies on the roots of centering prayer and Christian Meditation. An example of the latter is Robert W. Ginn's defense against critics, "Centering Prayer: Reviving the Ancient Christian Tradition in Modern Times," a manuscript dated 5/26/05 and circulated by Contemplative Outreach. Janssen's second article is titled "L'oraison aspirative chez Jean de Saint Samson," Carmelus 3 (1956): 185-216. I wish to express my gratitude for these two studies and my indebtedness to them in the formation of the present paper. 4 Spiritual Direction: Beyond the Beginnings (New York: Paulist, 2000), pp. 9-10. Christian mystics from Origen on applied the imagery of the Song of Songs to their relationship with God. St. Th~r~se of Lisieux 65.3 2006 Larkin ¯ Aspiratory Prayer belongs to this group, and a dominant feature of her prayer was aspira-tion. See Romero de Lima Gouvea OCarm, "Vivre d'amour: la pri~re aspirative chez Th~r~se de l'Enfant Jesus (1873-1897)," Carmelus 47 (2000): 19-40. s See Ernest E. Larkin OCarm, "The Little Way of St. Th~r~se of Lisieux," Review for Religious 59 (September-October 2000): 507-517, at 514-515. 6 The Touraine Reform is not as well known as its counterpart, the Discalced Reform begun by St. Teresa of Avila and St. John of the Cross in 16th-century Spain. Touraine began in Brittany in northwest France in the next century. Like the Discalced Reform, it was a radical return to the primitive spirit of the order. Unlike the Discalced Reform, Touraine did not become juridically separated from the old order, but remained in the trunk and spread to every province as the "strictior observantia." See Kilian J. Healy OCarm, Methods of Prayer in the Directory of the Carmelite Reform of Touraine (Rome: Institutum Carmelitanum, 1956), pp. 15-2 i. 7Janssen, Carmelus 3, p. 27. s This is the conclusion of James Walsh SJ in his introduction to the Classics of Western Spirituality edition of Tbe Cloud of Unknowing (New York: Paulist, 1981). 9 Janssen, Carmelus 3, p. 210. ~°Jean de St. Samson, L'dguillon, les flammes, les fl~cbes, et le miroir de l'amour de Dieu, in Oeuvres completes I, edition critique par Hein Blommestijn (Rome: Institutum Carmelitanum, 1992), p. 98. Aspiration donc n'est pas seulement un colloque affectueux. ; c'est d'icelui que nait et procede l'aspiration. Aspiration donc est un poussement amoureux, enflamm~ de tout le coeur et l'esprit; par lequel l'ame surpasse pronte-ment elle mesme et toute chose cre~e, s'unissant ~troitement ~ Dieu en la vivacit~ de son expression amoureuse; laquelle ainsi .Essentiellement exprim6e, surpasse tout amour sensible, raisonnable, intellectuel et con-prehensible; arrivant par l'impetuosit6 de l'esprit de Dieu et de son effort, ~ l'union de Dieu, non tellement quellement, mais par une soudaine transformation de l'esprit en Dieu. L'esprit, dis-ie, surpasse en lui m~me tout l'amour connessable et intelligible en l'abondante et ineffable suavitd de Dieu mesme, auquel il est amoureusement englouti. Voila que c'est que l'aspiration Essentielle en elle m~me, sa cause et son effet. (The passage is cited by Janssen in the article on John of St. Samson, p. 195. The translation has been made from the text in the c.ritical edition cited above.) li Janssen, Carmelus 3, p. 204. 12 The translation of the Directorium Carmelitanum was made from the Latin by Leo J. Walter OCarm (Chicago: Carmelite Press, 1951). See Review for Religious also Kilian J. Healy, Walking with God (New York: Declan X. McMullen, 1948), reprinted as Awakening Your Soul to the Presence of God (Manchester, New Hampshire: Sophia Institute Press, 1999); see also his chapter in Methods of Prayer, pp. 60-75. Reflection Questions 1. What have I learned about aspiratory prayer as I have read Larkin's article? 2. How might I begin to make aspiratory prayer a daily part of my prayer life? Growing Old The new hearing aid magnifies sounds I've not heard for years and discover I haven't missed. It is not my ears that hear the call to live the soul's desire. I can see tiny print with trifocals but not the messages in everything. I can no longer storm heaven's gates, have lost the need to do so. I am learning to wait gracefully with gratitude for them to open from inside. I am preparing to accept the invitation to eternity. "Growing old" begins with growing. Bonnie Thurston 6~.3 2006 PHILIP SHAN0 "Repose Days" during the Ignatian Exercises A few words by St. Ignatius Loyola in the Contemplation of the Kingdom of Jesus Christ (§§91-98) have been .understood to refer to "repose days." 1 Ignatius says, "This exercise [the kingdom] should be gone through twice during the day, that is, in the morning on rising and an hour before dinner, or before supper" (§99).2 George E. Ganss SJ describes this day as "a transitional day of relative repose with only two peri-ods prescribed." 3 It is Ignatius's introduction to the rest of the retreat. In a note Louis Puhl SJ says Ignatius's words show that the "kingdom" day is a "day intervening between the First and Second Weeks.''4 In this study we will look at the historical roots of the contemporary notion of repose days in the hope of raising some ques-tions for spiritual directors to discuss in their planning of Twentieth Annotation (thirty-day) versions of the Spiritual Exercises. Philip Shano SJ is novice director and superior at the Jesuit Novitiate of the North American Martyrs; 1035 Summit Avenue; St. Paul, Minnesota 55105. Review for Religious An early historical reference to a repose day comes from the directory of Father Juan Alfonso de Polanco, Ignatius's secretary. Polanco's directory, completed years after Ignatius's death, is generally considered the finest of those which preceded the official Directory in 1599, pre-sumably because of his closeness to Ignatius. Polanco says of this day during the retreat: "When it is time for the exercitant to move on, he should be allowed to catch his breath by giving him the meditation on the kingdom of Christ to be made twice, once in the morning and once in the evening. On that day nothing else should be given. Then, toward evening, he should be given the exercise on the incarnation to be made the next day at daybreak.''5 Note, the retreatant "should be allowed to catch his breath." Similar words are used in later directories--"as he catches his breath for a bit.''6 An anonymous direc-tory dating from the 1580s speaks of the retreatant tak-ing "a rest from his exertions until evening.''7 The directory of Father Gil Gonzfilez Dfivila, from about 1587, says the retreatant "should rest., without being given the usual load of exercises. He may, however, occupy himself with some easy meditation suited to'this time.''8 Finally, the "Official Directory of 1599" brings together some of the earlier directories: "After their gen-eral confession and Communion, those planning to con-tinue the Exercises beyond the First Week should take at least a day's rest from the intense labor of meditation. However, in the meantime they can think over and apply to themselves the parable of the Prodigal Son or some-thing similar. Moreover, they should be given a prepa-ration for their Communion so that they will approach it with reverence, faith, and spiritual relish. They should be given some suitable meditation for this.''9 A present-day handbook for directors of the Spiritual Exercises suggests that, in order to deepen the grace of 65.3 2006 Sbano ¯ "Repose Days" during the Ignatian Exercises the First Week, it is important to have a day of easier presence to the Lord. "The desirable thing is simply to enjoy the day with the Lord, rejoicing in his love and praising him. This time precedes the meditation on the Call of the King, and it is not a break day. Some directors refer to the day that separates any two major sections of the Exercises as a ¯ - break day. Others call it a day of repose. Whatever the words used, this day provides time for transition from one empha-sis to another. It usually includes . some relaxation ~ ~- from the intensity of the retreat . Relaxing after the First Week and preparing to enter the Second Week, the retreatant con-siders the material in one prayer period before taking the break and another at its conclusion.''1° It is clear from early directories that the idea was to give the exercitant a pause and then, later that same day, to resume the usual rhythms of the retreat. Considering that Ignatius is known for attentiveness to every detail of a retreatant's life, it is my assumption that he did not see any problem with having repose days. Considering that the Exercises were generally given to individuals, it is furthermore my assumption that repose days were dis-cerned together by the director and the retreatant with a view to the retreatant's particular needs at that juncture. That is, director and reteatant were not ruled by a cal-endar date set for the convenience of someone or some Repose days becom important intensity relievers during anyone's Twentieth Annotation experie de of the Spiritual Exercises. group. Review for Religious Repose days become important intensity relievers dur-ing anyone's Twentieth Annotation experience of the Spiritual Exercises, an experience where "the exercitant withdraws from all friends and acquaintances, and from all worldly cares" (~20). These days fit into the Exercises as helpful pauses. They are not a move away from the retreat, but an approach to it from a different angle. In his look at the kingdom, William Peters sJ observes a number of stylistic differences (this "strangely structured exercise") from the other exercises. He sees "Ignatius's rather exceptional way of proceeding" here as a part of Ignatius's intention that "the retreatant is given a day of rest, of repose, a day to recuperate after the strenuous efforts of the First Week." 11 Peters's view on the place of the "rather gentle consideration" of the kingdom exercise within the entire retreat downplays the kingdom.12 He sees the "transition" day as revealing Ignatius's real pur-pose, namely, "the relationship between the unfaithful courtier and his king." 13 For Peters, the exercise is a low-key consideration, destined for a day of repose. Most directors of the Spiritual Exercises include one, two, or three repose days in the structure of the retreat. Days of repose are an integral part of the Twentieth Annotation retreat. On these days, being with the Lord interiorly and yet dealing with some ordinary aspects of life has an intensity that affects retreatants. The repose "day" is a period of the retreat (several hours ideally) when one steps back from the four or five periods of prayer that are normally recommended to retreatants. On a day of repose, individuals take a break or a "pause" from their normal retreat activity. When the retreat involves a group, the day might involve a common out-ing, a picnic or something similar. It does not mean that retreatants do not pray that day. The repose day is a break from the intense prayer of the retreat mode--noth- 65.3 2006 Sbano * "Repose Days" during the Ignatian Exercises 276 ing more. That break from intensity is important. The retreatant may not feel the need for a break, but spiritual directors can perceive from their vantage point that a break is essential for the person, especially if they have prayed with matters of great importance in their lives. In a few cases, individuals make the Spiritual Exercises on their own, meeting daily with their spiritual director. More commonly, individuals make their indi-vidual retreats in a group (at a spirituality center, as a class of Jesuit novices, and so on). Exercitants experi-ence repose days differently when they are alone or in a group. Those making their retreat on their own take a break from the usual prayer pattern, but they may or may not interact with others (such as the host commu-nity, their family, or their religious community). What is crucial is the pause from the intensity of the retreat. On the other hand, those making individual retreats within a group are ipso facto doing more than taking a pause. They are interacting with other retreatants, per-sons who are experiencing diverse spiritual movements. Whether intended or not, such repose days contribute to the good of community-building. Before the repose day, savvy directors ask retreatants not to compare retreat experiences during the repose day, but to restrict their communal conversation to "safe" topics: comical moments they had together, favorite or least favorite meals, the weather, and so forth. Inevitably, however, many make comparisons during that day. "Why is that young man so enthused and gung ho about his experi-ence? Why is that woman so serious and intense about hers? What's wrong with that man who seems so dour and sad? Why does that older man seem so self-assured and so clearly ahead of me?" Regardless of how many times the directors point out that there is no "ahead" or "behind" in the spiritual life (it operates on God's time!), Review for Religious retreatants, especially those in the midst of many interior movements, tend to quantify and measure their spiritual life. Competition in life is not always explicit; often it is beneath the surface. Hardly realizing it, retreatants may ask themselves, "Why am I so blas~ compared with that person's energy and zeal? Why am I so slow compared with that person's apparent pace? Thank God I'm not as disengaged as that person seems to be!" Competition readily occurs whether we recognize it, acknowledge it, give words to it, or not. A common date for a repose day for an entire group of retreatants results from the pace and structure of life today: the calendars of all the spirituality-center workers, all the directors, and all the retreatants and the desire to "make sure it all works out neatly." Whether the directors feel that their retreatants are ready for the repose day or not, the general pattern 6 n n[date or la repqye daY for an entire group of retre tants i r"esuits f orn pace ¯and stru tureoflife today. is to give them all a repose day together and then to work around the movements it causes or interferes with. For Ignatius, the spiritual life was marked by spiritual movements. Whether consolation or desolation or ambi-guity, there is movement. That movement requires dis-cernment. That is why he included so many rules for the discernment of spirits in his text, so many details that seem obsessive to the casual reader. Retreatants in a state of serious prayer are already shaped by movements and stirrings. On a repose day with other retreatants, they will inevitably "breathe in" other persons' movements, regard-less of their director's instructions. They have a way of being almost "allergic" to the movements of others. 65.3 2006 Stsano ¯ "Repose Days" during the I~natian Exercises 278i In twenty years of directing the Spiritual Exercises, I have rarely encountered an aware and prayerful per-son who returned from a repose day without being moved interiorly in some way. How do retreatants and their directors discern these movements? Many retreatants can acknowledge the movements and get back to the business of the retreat. Others get "hooked," whether on consolation or desolation. It may be a momentary enthusiasm or aggravation or, on the other hand, a movement that goes to the very heart of who the person is. A wise director needs to be attentive to this and find ways to deal with it head-on. One wants to ensure that the movement does not interfere with the significant movements that Ignatius is seeking in the discernment of the Second Week. Sometimes it is movement that is important to the per-son's prayer, for instance, an insight into a way of pro-ceeding in relationships. Sometimes it is an unhelpful distraction, taking the person "off course" with a con-versation about church or state politics. Many directors fail to ask enough questions about the repose day and its movements in people. They may say to themselves, "Well, both of us have had a good break and now we can move on to the Second Week," and fail to find any deeper meanings in it. Ignatius would want some probing, as he implies in the Sixth Annotation .when he urges directors to ask about the supposedly peripheral aspects of the day (§6). The day of r.epose may easily have caused the retreatant to go into a tailspin, one that could last for several days. Directors who are unsavvy may assume all kinds of reasons for the discouragement, tepidity, or lethargy. The reasons could be much closer to home. The movement could, indeed, reveal important aspects of how God is working with the person. It could also be a move-ment that distracts the person from the ways of God. Review for Religious Communal interaction is good, but, like any "good," it needs to be discerned. One can easily be deceived by its seeming goodness, but sometimes the movement on a repose day can be advantageous to a retreatant. The woman who was apathetic or tepid up till then may com-pare herself with others and realize that she has to get more serious about the spiritual life and her patterns of prayer. The man who was too intense and racing may real-ize that he needs to be more discreet, deliberate, and paced about his prayer. I refer to these movements as "the grace of the repose day." It can spur a tepid person or slow down a fast-paced person. But there can also be serious disad-vantages. What if the movement is artificial? What if the movement from the repose day interferes with movements that were already going on in a person's prayer? What, then, are some of the things that wise and cun-ning spiritual directors need to be aware of when they direct individuals of a group making a retreat, one that includes repose days that may come along at times that are inconvenient to their retreatants' natural movements? First and most essential is the need for discernment. Directors should not think that they are wasting their time, but that they are helping.the exercitant to appro-priate the repose day's meaning for their prayer. Many directors recommend, or even guide retreatants through, an examen of consciousness to discern exactly what the repose time included: life-giving or life-draining con-versations, feelings of gratitude or impatience, of hope or ennui. Quite often the fifth rule (§3 3 3) of the Rules for the Discernment of Spirits for the Second Week is men-tioned. There Ignatius has the retreatant look at the whole course of events pertaining to a spiritual move-ment-- the beginning, middle, and end. Perhaps the exercitant can be asked to read other Rules for Discernment as well. 65.3 2006 Sbano * "Repose Days" during the Ignatian Exercises A second thing regarding a scheduled day of repose for the individuals of a group is that some individuals are ready for that repose day and some are not. If all make it, comparisons will be made regardless of directors' urging not to make them. Directors should ask them-selves, "Should this particular retreatant do the repose day or not? Considering where the person is, will a repose day help or hinder the movements he or she is experiencing?" We can easily be caught by "groupthink" and assume that a ~ o. ~ :' .~.'~ person should havea ,question ~ repose day simply " ~ because the calendar lists it for the conve-nient operation of the retreat center. The truly discerning question is whether or not the individual is ready for a breather. For the per-son who takes part in the repose day (or does not), what instructions should be given? I would recommend not giving the retreatant a repose day just because everyone else is doing it. Directors should ask, "Will this retreatant benefit from the repose day?" The Spiritual Exercises are for the retreatant. Retreatants should not have to bend to accommodate themselves to the schedule of the spirituality center or the team of directors. Third is the structure and length of the repose day. The early directories do not give the impression that there Was a full day of repose. Yet the increasingly common practice is to lengthen the day and perhaps forgo the daily direction period. Teams of directors need to ask carefully what they will suggest for the day. One retreat center's Web site says that a repose day is a good day for an out-ing to a local mall. The cynical mind would see this activ- The truly disce?nihg is whether ,or not the individual is ready for.a breather. 280 Review for Religious ity as giving the retreatant suitable prayer material for the Two Standards meditation coming in just a few days, as if retreatants do not have enough data already. Another director might wonder what a trip to a mall could offer someone who is praying for poverty and the Third Degree of Humility. The length of the day also requires team dis-cussion and discernment. What is the right length--for time to breathe but not go into a tailspin. The practice of repose days is often taken for granted. Directors and teams do not ask enough questions about it. The aim of this article has been to encourage ques-tioning. Notes ~ This note on "repose days" was inspired by three Jesuit novices whose retreat I directed. By their experiences, openness, and questions, Vincent Strand nSJ, Brian Rademacher nSJ, and Christopher Krall nSJ never stopped quietly calling me to move forward in faith. I offer them these words in gratitude. 2 Spiritual Exercises, §99. Unless noted, all quotations to the Exercises are from the translation by Louis J. Puhl SJ, The Spiritual Exercises of St. Ignatius (Chicago: Loyola University Press, 1951). 3 George E. Ganss SJ, The Spiritual Exercises of Saint Ignatius: A Translation and Commentary (St. Louis: Institute of Jesuit Sources, 1992), p. 159. 4 Puhl, p. 177. s Number 62 in "Directory of Juan.Alfonso de Polanco," in Martin E. Palmer SJ, On Giving the Spiritual Exercises: The Early Jesuit Manuscript Directories and the Official Directory of I Y99 (St. Louis: Institute of Jesuit Sources, 1996), p. 131. The Latin text is: "Peracta confessione generali, cum ulterius progrediendum est, ut respiret qui exercetur, meditatio de regno Christi ei proponetur, quae bis fiet, mane scilicet et vesperi; et pro illo die alia non proponantur; deinde sub vesperam Exercitium incar-nationis proponetur, postridie faciendum in aurora." 6 Number 81 in "Directory of Father Antonio Cordeses," in Palmer, p. 275. 7 Number 60 in "A Short Directory for Giving the Society's Exercises Effectively," in Palmer, p. 212. ~ Number 87 in "The Directory of Father Gil Gonz~ilez Dgvila," in Palmer, p. 250. 65.3 2OO6 Sbano * "Repose Days" during the Ignatian Exercises 9 Number 140 in "The Official Directory of 1599," in Palmer, p. 318. 10 Marian Cowan CSJ and John Carroll Futrell SJ, The Spiritual Exercises of St. Ignatius of Loyola: A Handbook for Directors (Denver, Ministry Training Services, 1981), p. 69. 11 William A.M. Peters SJ, "The Kingdom: The Text of the Exercise," Way Supplement 18 (Spring 1973): 9. ~2 Peters, pp. 16 and 11. ~3 Peters, p. 13. 282] Tinsel in August Scraps of it, in the evening grass, Left over from last Christmas's tree Dragged by its stump to its shreddedness, Casting garlands and crowns on its path, Still catch moon-sparks - like the cat With tinsel eyes, going forth into night With glitter afoot from May's prom-party Dress, and June's wedding gown, that drifted Crystal and spangles over the family pets, Over carpeting, over dancers and through cracks In the house. Overhead now, the tinsel Of summer stars slowly shreds with the sullen Advance of thunder and sheet-tinsel garlanding Horizons far to the West. Cat-tag tinseling, Lucifur comes home wet from his tryst. Nancy G. Westerfield Review for Religious CHARLES P. FARRAR Gerard Manley Hopkins's "Lantern out of Doors": A Contemplative Response to Loss Seometimes the clearest way to describe an experi-nce is metaphorically. When an experience is unique and mysterious, we link it to something more common to make it more understandable. According to its Greek roots, metaphor means "to carry across." A well-conceived metaphor carries meaning across from one plane to another, thereby elevating the reader's con-sciousness. Metaphors have always been effective in the deft hands of writers of good spiritual theology: they suggest insights about God. The English Jesuit Gerard Manley Hopkins (1844-1889) was a master of the spiritual metaphor. His poems' everyday images elevate readers' minds to fresh spiritual understandings. In the follow-ing sonnet a lantern conveys the experience of loss. Charles P. Farrar works as a hospital chaplain in Detroit. His address is 1930 Piper Drive, apt. 204; Rochester Hills, Michigan 48307. 65.3 2006 Farrar ¯ Lantern out of Doors 284, The Lantern out of Doors Sometimes a lantern moves along the night. That interests our eyes. And who goes there? I think; where from and bound, I wonder, where, With, all down darkness wide, his wading light? Men go by me whom either beauty bright In mould or mind or what not else makes rare: They rain against our much-thick and marsh air Rich beams, till death or distance buys them quite. Death or distance soon consumes them: wind V~at most I may eye after, be in at the end I cannot, and out of sight is out of mind. Christ minds: Christ's interest, what to avow or amend There, dyes them, heart wfnts, care hfunts, foot f611ows kfnd, Their rfnsom, their rescue, find first, ffst, last frMnd.1 The metaphor here, developing gradually through the two quatrains and the first tercet, is wonderfully subversive. What we think is a lyrical reflection about an ordinary event surprisingly turns out to be much more. The speaker leads us from a concrete observation (a nighttime lantern moving through the speaker's vision), to a more abstract observation about how the lives of beautiful people "go by" him until they disappear from view. What Hopkins is "carrying across" is the striking similarity between the way nighttime travelers pass by on the road and the way peo-ple come and go in our lives. But that is not all. In the last tercet he carries us to another plane of meaning, making a beautiful Christological statement: that Christ can do something which we cannot. He can keep up loving friendships with all those people whose departure from our lives had sad-dened us. This metaphor has carried us contemplatively from an everyday observation to--presto!--the healing of that sadness of ours. Review for Rdigious The first line and a half moves smoothly enough. Then we are jarred by "who goes there?" Suddenly the speaker becomes aware that the moving lantern implies a person. In lines 3 and 4 he drifts into a reverie about the whence and whither of the person "wading" like a lantern through a sea of darkness. All he knows of the person are the few moments of light present amid o.bscurity. The second stanza reflects on the beauty of certain people in the speaker's life, whether physical or internal beauty ("in mould or mind"). Such people are "bright" and "rare," like lanterns in the dark, like "rich beams" that "rain" against the "marsh air" of our mundane life. Notice how subjective this is. He is not primarily describ-ing the beauty in these people or the brightness in the lanterns. Rather he describes how these qualities affect him. (In this way Hopkins follows the tradition of Romantic poets like Wordsworth, Keats, and Rilke.) Consequently, when in line 8 these people leave the speaker's ken by "death or distance," they, for all intents and purposes, cease to exist. The word "quite" in line 8 seems to mean "completely." They disappear com-pletelyJhow tragic! The next tercet (lines 9-11) is a bit twisty to under-stand. And appropriately enough, for the action is the speaker's vain effort to keep these people in view as they go down a winding, twisting road. The Hopkins scholar Peter Milward says: "How eagerly soever he follows the winding steps of such men as they recede into the dark-ness, he cannot 'be in at the end'--that is, follow their subsequent history to its end.''2 The speaker concludes this thought with the clich6"out of sight is out of mind"--as though he is too numb emotionally to come up with a fresh phrase. We cannot help being struck by the loneliness of all this. The poem tells us nothing about these beautiful 65.3 2006 Farrar ¯ Lantern out of Doors The poem tells us nothi 2,861 lantern-like people. It does not reveal any empathy toward them; there is no relationship here. All that mat-ters is how the speaker feels: he sees them as "interesting," "beautiful," "bright," and "rare," and his seeing falls short. It seems he is psychologically trapped inside his own emotions. Notice how, for emphasis, Hopkins chimes the "I" sound three times in: "I about" thkse behut l may eye after, be in at the ¯ "~"~v~,~ia'tern*liv°'~a'i~ ~,,, end / I cannot." To find any happiness, he must be rescued from this solipsistic sighing. The rescue comes quickly in the last three lines. Simply by the sound of them, the reader senses that the speaker's mood has picked up. Thanks to Hopkins's "sprung rhythm," it all bursts to life sis-boom-bah. After lamenting that the beautiful persons disappear from his own mind, the speaker quickly adds that in Christ's mind they live on. Christ, too, is "interested" in those beauti-ful people, but his interest is objective, not subjective. He is interested, not in his feelings about them, but in their welfare. He never fails to "avow" all that is good in them, and he works to "amend" whatever they fail in. The words "~yes them, heart wfints, care hfiunts, foot f611ows kind" run together breathlessly,3 demonstrating an urgency of concern. This urgency, however, comes, not from last-ditch hopes groping in the darkness, but rather from the desire of Christ's heart. It comes from Christ's unconditional interest in them, not because of some particular beauty in them, but simply because of God's unfailing love for them. Christ can succeed where the speaker of the poem fails. His omniscient vision "eyes" all people without Review for Religious interruption. The speaker gladly acknowledges that from heaven our Lord gazes on them perpetually. And his "foot" can "follow" them without interference. This phrase "foot follows kind," incidentally, is a remarkable terse statement of the mystery of the incarnation. Thanks to the Son's taking on a human nature, he can "follow" us, as of one "kind" with him.4 As Hebrews puts it, "since the one who saves and those who are being saved have a common origin, Jesus does not hesitate to treat them as a family.''5 Being divine, Christ can follow us; with a human nature, he cannot help following us. From this, the sonnet's last line flows smoothly, both in its music and its logic. Being our "rescue" (the Messiah saves us from death) and our "ransom" (his sacrifice itself saves us), he has proven himself to be our "first, fast, last friend." Friendship is what the lantern-seeker yearns for but is denied. Abiding friendship, however, is precisely the promise which Christ fulfills.6 From the speaker's existential, self-absorbed lament about his unfulfilled affection for certain beautiful people, he arrives at a place of peace. His conviction that Christ's love for these peo-ple is complete, unlike his own, consoles him. One apparent weakness in the argument of this poem is that the conclusion seems to have been reached too facilely. It seems superficial or unreal that the speaker could assuage his sadness simply by calling Christ to mind. A study of Hopkins's life, however, suggests that the bur-den of this poem was likely learned and earned through a real personal struggle. One episode in his life shows how this sonnet may be somewhat autobiographical. In the winter of 1865, when he was a twenty-year-old Oxford student, he met a young man several years his junior named Digby Dolben. Dolben's cousin Robert Bridges appears to have asked Hopkins the favor of help-ing the younger man gain admission into Oxford. Dolben 65.3 2006 Farrar ¯ Lantern out of Doors was unforgettably vivacious and artistic. The two young men shared a passion for religion and poetry composi-tion. According to Hopkins's celebrated biographer Robert Bernard Martin, Dolben must have made a pow-erful impression on Hopkins's soul.7 His feelings, how-ever, were ambivalent: he relished this friendship, but also struggled with his desire to deepen it. When cir-cumstances required that Dolben move away later that same year, Hopkins was left feeling empty. When he learned of his friend's tragic drowning two years after-wards, he was devastated. Although Hopkins did not elaborate on these feel-ings in his letters or journals, there is a laconic journal entry from 1873: "I received as I think a great mercy about Dolben." This line was written immediately after a ten day spiritual retreat. It is remarkable that this per-son, with whom he had enjoyed communication only for a number of months, would be on his mind all these years later. It is more remarkable that the memory would surface as a consolation after a time of intense prayer. What had been going on in Hopkins's mind all this time? I believe the "Lantern out of Doors" provides a key. The connection between this episode and the sonnet-- albeit speculative--is compelling. Dolben's passing through Hopkins's life was much like the poem's lantern. In Hopkins's quiet and introverted life, Dolben's effer-vescent personality and artistic sensibilities must have been "rich beams" glinting in Hopkins's "marsh air." Moreover, Dolben's departure, first by "distance," then by "death," probably left him feeling much as the poem's first eleven lines leave us readers feeling. We can speculate that Hopkins tried to cope with this predicament psychologically. At this time he was embarking upon an earnest spiritual journey, one which would lead him first to become Catholic and then to join Review for Religious the Society of Jesus. It was a fertile time for him, spiri-tually and artistically. His journals and letters give ample evidence of a soul immersed in wonder and contempla-tion. Hopkins's Ignatian spiritual formation inspired him to seek God's presence in all things. Doubtless, his sad-ness about Digby Dolben entered into his contem-plative exercises. That journal entry referring to the mercy he received about Dolben was most likely a fruit of these devotions. The inspiration of the last three lines of the sonnet might, then, have flowed quite naturally. In a moment of contemplating Christ, the consolation mer-cifully came to him concerning Christ's invincible friend-ship with Dolben. If we could indulge in further conjecture about this sort of contemplation, it is reasonable to suppose that a key might be found in St. Ignatius's Spiritual Exercises. For Hopkins as a Jesuit, this text could have been foun-dational; any experience of consolation could well have been understood in its light. One teaching in the Exercises stands out. The fourth point of the Contemplation to Attain Divine Love instructs the exercitant "to consider how all blessings and gifts descend from above. My lim-ited power, for example, comes from the supreme and infinite power from above. In like manner, justice, good-ness, pity, mercy, etc., descend from above just as the rays from the sun, the waters from the spring, etc.''8 Here one is being directed from a consciousness of blessings and gifts toward a contemplation of the God from whom they descend. It is plausible to imagine the 65.3 2006 Farrar * Lantern out of Doors 290 young Hopkins--still staggered by the radiant gifts that Dolben had brought into his life--in an effort to come to terms with his loss, contemplating the infinite power of Christ, who made these gifts shine through his late friend. And would this not have inspired Hopkins to trust that Christ's light will continue to shine upon and through Dolben for all eternity. Whether Hopkins can see it or not, he can still experience the healing which comes from the conviction that his friend is in very good hands. As Peter Milward elegantly puts it, "the last word 'friend' emphasizes the truth that the 'lantern out of doors' has its end in the love of Christ.''9 Perhaps many of us have had similar struggles and breakthroughs. I, for one, am constantly reminded of feelings of attraction toward the lantern-like people in my life: and also of the helpless sadness of separation. One example comes to mind, which arose out of my work as a hospital chaplain. I responded to a patient's request to visit him. Let us call him John. We enjoyed a rich conversation, about an hour long, about his spiritual his-tory, his family, his hopes for the future, and the mean-ing of life in general. It was the same the next two days. These visits were very fulfilling for me. It was no trou-ble for me to squeeze my schedule to find time for John. On the fourth day, to my surprise, the bed was empty. I discovered he had been discharged just a short time ago. A flood of questions came to mind: What did this mean? Was he feeling better? Why didn't he tell me he was leaving? This last question vexed me most. Like the sonnet's lantern-watcher, my thoughts were more on my letdown than on John's welfare. I felt guilty about that. I also felt guilty about getting so close to a patient. I remembered the hoary old adage of Clinical Pastoral Education: "Be careful about letting the ministry be a satisfaction for your personal needs." Review for Religious But why should I deny the good feelings that these visits with John had given me? They made me feel valu-able as a chaplain, and I wanted more. Like Hopkins contrasting the "much-thick and marsh air" of his mun-dane life with the "rich beams" some people's lives send forth, I wanted to feel that light. It helped me feel com-petent and useful. It gave my ministry an emphatic sense of purpose. I felt connected with this patient and wanted to connect some more. Then, like a lantern in the night, he was gone. I wish I could say that I rebounded immediately and arrived at a profound conviction akin to the insight of the last tercet in Hopkins's sonnet. But to this day I still feel some emptiness about John. As I later spoke with a friend about this, I realized how much emptiness there is in my heart about the many interesting people who have passed into and then out of my life. While I may not have "gotten over" the various sorts of grief occasioned by these losses, I often experience moments of consola-tion about them. I will find myself in the Liturgy, in prayer, in a conversation with someone, or reading, for instance, when some kind of assurance mysteriously comes. It is a consoling belief that Christ is watching over all God's children, that somehow they are all safe in his care. My attempts to analyze or describe these moments of consolation invariably, end in futility. What I can say is that they give me peace. I suppose what hap-pens is that my attention graciously moves from my own self-centered emptiness about the loss to a contemplation of where these individuals are in Christ's perspective, that is to say, watched over, loved, cared for by him. They are welcomed into friendship by their "first, fast, last friend." There are manifold ways to deal therapeutically with loss. Books teaching cognitive techniques consistently 65.3 2006 Farrar ¯ Lantern out of Doors find their place on bestseller lists. Granting the effec-tiveness of these techniques, I hope that believers will also consider the simple insight offered by this lovely poem. I hope we will forever keep our hearts open to seeing that those who have journeyed beyond our eye-sight remain within our Savior's. And there is a consol-ing corollary, that Christ watches my lantern too. Notes 1 Norman H. MacKenzie, ed., The Poetical Works of Gerard Manley Hopkins (Oxford: Clarendon Press, 1992), no. 113, p. 40. 2 Peter Milward, A Commentary on the Sonnets of G.M Hopkins (Chicago: Loyola University Press, 1985), p. 62. 3 This effect is aided by the fact, as Milward (p. 63) observes, that the accents are on the verbs. 4 "Kind" has a double meaning here, nature and benevolence. These meanings are especially lovely in contrast to the rhymes (1) "mind" in the phrase "out of mind" and (2) "wind," the speaker's futile visual pursuit of the lanterns' apparent windings. The suggestion in the word "kind" is that the remedy for the speaker's sadness is that Christ is of a kind with us and is kind as well. s Hebrews 2:11, from Eugene H. Peterson, trans., The New Testament in Contemporary Language (Colorado Springs: NavPress, 2002). 6 See John 15:13-15. 7 Robert B. Martin, Gerard Manley Hopkins:/1 Very Private Life (London: Harper, 1991), pp. 80-170. 8 The Spiritual Exercises of St. Ignatius, trans. Anthony Mottola (New York: Doubleday, 1964), p. 104. 9 Milward, Commentary, p. 63. Review for Religious RAYMOND R. RYAN Today's Candidates: Who Are They, What Do They Expect? Occasionally, as I try to explain to interested questioners what is going on in the novitiate, their eyes glaze over and I hear them internal-izing W.C. Fields's famous comment, "There's less here than meets the eye." Actually there is much more here than meets the eye. Formation today is dynamic, not static; not only for "them," but also for "us." Otherwise it is only a game, a series of hoops to be jumped through with blithe disregard for the future. Concern for that future, however, has prompted a great deal of research on the char-acteristics of today's candidates for religious life and priesthood. Perhaps a few findings from that research will help us better understand our new-comers, our novices. The fall 2004 issue of Touchstone, the official publication of the Raymond R. Ryan OSA, a former novice director, writes from the Augustinian Provincialate; 20300 Governors Highway; Olympia Fields, Illinois 60461. being religious 65.3 2006 Ryan * Today's Candidates ConversiOff iS ctnii iuou s through: initia[ a nd formation, and.it n ver s opS.i National Federation of Priests' Councils, features an arti-cle by Dominican Andrew Carl Wisdom: "Why Every Generation Matters in Preaching." He indicates that every congregation is made up of four or five distinct commu-nities: Builders (1901.-1924), Silent Generation (1925- 1942), Baby Boomers (1943-1964), Generation X (1964-1981), and Millennials (1981-present). He chal-lenges preachers to be aware of this intergenerational phe-nomenon and address homilies to each generation. It is not uncommon for a novitiate class or a postnovitiate for-mation community to have three generations represented. One of those younger men puts it this way: "I am not simply in formation, but in a real sense in re-for-mation. I am already someone with a full life, commitments, and deeply held con-victions. I don't know that the order is all that ready for people like me." Another, reflecting on his for-mation experience, remarks: "It is understood that we all have faults and reach various levels of maturity dur-ing different stages of our li~'es. However, it is of par-ticular concern when . . . one who has a reasonable, relatively healthy sense of self is now in formation with others who are considerably younger or much older, or have not yet resolved such pressing identity issues as their own sexuality. A formation team must be equipped to recognize and address such disparities within a for-mation community, rather than treat everyone with a one-size-fits-all approach." These observations make us aware that formation today is quite a venture. The two brothers quoted had Review for Religious good insights. One looks for re-formation. For the other, one-size-fits-all formation can be deformation. Obviously, intergenerational living with various levels of maturity and immaturity not only is a challenge, but can be a heavy cross. We who are supposedly "formed" can attest to how adult immaturity adversely affects our communal life. Before mentioning some formation components as they relate to today's candidates, I quote Msgr. Dennis Sheehan, senior Catholic chaplain at Harvard University, regarding some current candidates: Today's seminarian is older and more experienced . My fear is that at times we will form a priest accord-ing to all the directives and requirements. But, if he has not tracked that with the ongoing conversion of his intellectual, moral, and religious life, we are likely to find a formed priest who is only a partial Christian. ¯ . In this generation, when so many come to us chronologically and psychologically older, it is far more difficult to change basic assumptions. They will learn the Scriptures and theology and pass examina-tions . . . but then what? Often enough they can become a canonical enforcer. The collaborative can-didate becomes a clerical Caesar. (Seminary Journal, fall 2004) While Msgr. Sheehan is concerned with priesthood can-didates, his observation can also apply to candidates for religious life. His concern is that both initial and con-tinuing formation be considered matters of unending conversion, a quite Augustinian outlook. Life is a con-tinuing call to change and grow. Conversion, then, is continuous through initial and continuing formation and it never stops. For this reason, today's formation programs have both a strong programmatic component, which presents the elements of Catholic, Christian, and Augustinian (or Benedictine, Franciscan, and so forth) spirituality, and a 65.3 2006 Ryan ¯ Today's Candidates 296 personal/communal component. The latter has four interconnected goals, asking each candidate to: ¯ know himself and his stow; ¯ commit to building and sustaining healthy intimacy in his life; ¯ learn, or continue to learn, and understand that integration is a lifelong process. The gospel calls us to work at continuing conversion and to invite others into that lifelong and life-giving call from the Lord; ¯ allow himself to live in the tensions encountered, accepting that these are a part of integration. We cannot always reconcile tensions or "fix" things. God's presence is experienced just as surely in darkness as in light. The practice of solitude brings perspective, sometimes peace, but always a centering in Jesus, self, and others in our actual circumstances. These goals are spelled out more concretely in some of the following ways. Candidates have spiritual directors at all levels of initial formation. Directors meet those in formation monthly. The history and continuing stoW of God's call is a part of these discussions. When I was in a peer supervision group while novice director, our facil-itator, a Dominican sister with age, wisdom, and grace asked us, usually at a time of conflict or self-doubt, "And what's going on in you right now as you relate your stow?" I did not like the question, even after four and a half years in the group. Why? Because it forced me to clarify what I did not want to face or did not want to integrate into my life. Indeed, sharing ourselves brings deeper self-knowledge and a deeper realization that, the more personal the problem, the more universal it is. Formation today, along with the previously men-tioned personal elements, encourages the communal dimension, in ways perhaps strange or at least fleetingly uncomfortable to some. The "climate check," which we Review for Religious in our province used, is helpful. It is a simple statement of some truth about ourselves, our families, and our lives; it helps us "tune in" to each other--or perhaps find our-selves "on the same page," discovering a commonality of experiences. When community members suffer from misunderstandings or hurts, they are encouraged to meet together. One-on-ones, especially in conflict situations, can help them work through interpersonal difficulties. Sometimes things do not work out as hoped; that can be helpful too. We can ask what this tells us about each other and ourselves: "What's going on in us right now?" Postnovitiate formation invites all of the community members to attend house chapters and community meet-ings-- our more formal community structures. These can effectively introduce newer members into our time-hon-ored ways of being together. Contemporary Augustinian formation encourages personal and communal sharing. This is done not because psychologists have invaded our mid

Issue 46.5 of the Review for Religious, September/October 1987. ; REVIEW FOR RELIGIOUS (ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Deparlment 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 RELIGIOUS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. ©1987 by REWEW FOR RELtG~OtJS. Single copies $2.50. Subscriptions: U.S.A. $11.00 a year; $20.00 for two years. Other countries: add $4.00 per year (surface mail); airmail (Book Rate): $18.00 per year. For subscription orders or change of address, write: REVIEW FOR RELI(;IOUS: P.O. Box 6070; D~luth, 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 M. Anne Maskey, O.S.F. Editor Associate Editor Review Editor Contributing Editor Assistant Editors September/October, 1987 Volume 46 Number 5 Manuscripts, books for review and correspondence with the editor should be sent to Rt:wEw voR Rt:Lmu)us; 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 t'OR REI.I(:IOUS; 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, M1 48106. A major portion of each issue is also available on cassette recordings as a service for the visu-ally impaired. Write to the Xavier Society for the Blind; 154 East 23rd Street; New York, NY 10010. What Do the Laity Expect of Religious Life Guzm6n Carriquiry This article was prepared for the USIG (International Union of Superiors General) and originally appeared in the USIG Bulletin (no. 73, 1987). It is reprinted here with permission. Dr. Carriquiry, a native of Uruguay, is married and father of four. He is head of the Pontifical Council for the Laity and a professor at the Pontifical University Urbaniana. Two Remarks and a Propitious Occasion '~(ou have proposed and requested a very difficult task. Probably I accepted it with a considerable lack of awareness. Preparing for this meeting, I was able to realize the predicament in which I had placed myself. I am not a theologian by profession and even less an expert on the theology of religious life. I have had to read and reflect a good deal on the theme, but even so, I feel very inadequate in facing such a delicate question. I will limit myself, therefore, t.o giving some impressions, reflections and challenges, without any pretense at having a profound penetration into the "mystery" of the religious life. I would like to make a second remark., through a concern for hon-esty. "What do the laity expect. ?" is the question. When we speak of "laity," however, we are referring to many different people. It is good to suspect, or at times to smile at, those who with an excessive fa-cility and pretension claim to be "representatives" of the laity (or of youth, or of the poor, or of women . . .). We are tempted to dress our-selves in plumed clothing in order to hide our nakedness and to give our-selves a better or stronger "image." I am going to answer the question-- What do the laity expect. ? knowing that there will be much that is 641 1542 / fleview for Religious, September-October, 1987 personal to this individual layman, to this poor Christian, as a result of his own journey, experience and convictions. The fact of working in the Pontifical Council for the Laity for many years, however, has placed me in a privileged situation because if one wishes to serve the participation of the laity in the life and mission of the Church effectively--which is the competency of this Dicastery--then it is necessary to listen to and follow with special attention the sensitivities, demands, needs and ex-periences which are part of this multifaceted lay world. I hope to be able to transmit some of this rich experience to you. If, however, there are two evident limitations to this contribution, there is no doubt that it comes at an opportune and propitious moment in the life of the Church. We are in the time between the recent past extraordinary Synod--a commemoration, verification and actualization of Vatican Council II twenty years after its conclusion--and the next ordinary Synod of 1987, which will have as its theme "The vocation and mission of the laity in the Church and in society." The relations between laity and religious are adequately clarified by the knowledge the Church has at present of its mystery of communion and of the demands of i(s mission. And all, bish-ops, priests, deacons, religious and laity--as is stated in the final mes-sage of the extraordinary Synod--are invited to participate in the work of preparation for the next Synod, which "should constitute a decisive step so that all Catholics might receive the grace of Vatican II." From an Ecclesiology of Communion We can begin from an obvious daily experience. Many walls of sepa-ration- material, cultural, ecclesiastical--have been torn down, and to-day a close, simple, fraternal experience of collaboration between the la-ity and religious is lived and shared. This occurs within the most diverse Christian communities, in the most varied works of the Church, in asso-ciations and movements, in structures of "communion and participa-tion" of the combined pastoral team of the local Churches . It is like an immediate, accessible, verified evidence of fraternal collaboration and of common participation. No one can deny it. It can be stated that this is like a reflection and a fruit, a sign and a realization of the "ecclesiology of communion" of Vatican Council II. This I give here as something taken for granted. I find it interesting to point out a double movement, indivisible, in the carrying out of this con-ciliar ecclesioiogy. On one hand, we have gradually gone beyond a cor-porate or governmental division between clergy, religious and laity, com-partmentalized and sometimes in tension or in struggle for the division Expectations of Religious Life / 643 of "power" in the Church. What is anterior and interior to any dis-tinction has been affirmed and accented in this developing movement; that is, what is more essential, common to all, more original and radical in all Christian life. We are members of the great family of the "Chris-tian faithful," incorporated into Christ by baptism, participants in his priesthood, called to holiness, with equal dignity in the eyes of God, all co-responsible for the communion and the mission of the Church. But all "in their own way" because, at the same time, we experience that we are distinct, that this unity of all does not reduce us to uniformity and impoverish us by it, but that it develops fruitfully in the diversity of vo-cations, ministries and charisms which express and enrich the commun-ion and mission of the Church. It is with this ecclesiological basis and in intense ecclesial experience that we pose the question of what the laity expect of religious life . The Laity Expect "Something More" In the first place, I believe that many lay people would be surprised and somewhat disconcerted with the question, unable to respond in a con-scious and well-planned way. However, I think that, instinctively, in-tuitively, their response would be that of expecting "something more" of religious. Yes, they expect something more! Something more radical, more total, more definitive, more profound, more demanding and chal-lenging, in the relationship with God. They expect something more of holiness. In giving this spontaneous response, I pictured the alert, concerned, astonished reaction of the sister who says: "but, Dr . are not the laity also called to sanctity? . . ." And she says something obviously true if considered in the light of present ecclesial self-knowledge, but not so obvious in the understanding of all Christians. That conventional and arbitrary prejudice which seems to reserve holiness to the religious state, judging it in some way the monopoly of the following of Christ or of the evangelical counsels--has been gradually abandoned, and yet, at the same time, the lay condition was often considered a second-class Chris-tian life, a concession to human weaknesses. Ai times, the ideal of holi-ness was seen as a heroic and somewhat "aristocratic" option of per-fection, attained through the initiative of superior men and women. But, be at peace; good sister, because in ever greater numbers, the laity are becoming conscious of this universal vocation to holiness to which Chapter 15 of Lumen Gentium refers in a clear and distinct man-ner. 644 / Review for Religious, September-October, 1987 This being accepted, perhaps you still remain disturbed that the laity continue expecting from religious a greater radicality of commitment and donation to God (the three vows are like dimensions of a unique vow--I read this some days ago--of the vow of one's whole self, the gift of the entire person, offering oneself to God with all one's energies.); they expect a greater, more immediate and more total liberty and availability in order to follow-imitate-serve Christ; they expect a more direct and tan-gible referenceto the presence of the mystery of God in human life. They are very sure of what they expect even though they cannot always ex-press it well. For this reason, the ordinary lay person is much more exi-gent in observing and in judging the witness given by religious than that given by lay people. In general, this is so. It is surprising that this ex-pectation- which rises up from the "sensum fidei," from this "super-natural instinct" of simple Christians--corresponds perfectly to what the Church considers the radical originality of the religious life: to give wit-ness to and "impulse" in the area of the growth of life, of sanctity. Con-sciously or intuitively, the laity expect that religious will keep as a high priority the primacy, the radicality of the witness to sanctity, not as .a,pat-rimony or goal exclusively their own, but as a call and warning, a chal-lenge and attraction for all the members of the people of God toward this vocation and program of life. It is right that religious should be a bit disturbed when they feel them-selves burdened with such expectations because they feel that it is not. a question of a privilege but of a grave responsibility. In other words, there is a preferential love of God for each one of you--it was he who chose you first and who put his "aspiration" in you, and not you your-selves who decided to be more holy--which burdens you with responsi-bility in the response to God in the Church, I would say before the most "insignificant" of the baptized . . . and even before the most "care-less" of human beings. And it is not sufficient to p~ut on the habit~t~) say, "Lord, Lord." This vocation must be carried out effectively as the will of the Father. Saints or Reformers? In the long history of the Church one can find strong confirmation of what the laity today expect of the religious life. They expect what the Church has always expected, an assurance that they will never be de-prived of this "special gift" which is the religious life. Almost two mil-lennia of life teach that the crucial periods or phases of renewal of the Church--in its communion and in its mission--were brought about and' carried out through the great and liberated energies of holiness, and that Expectations of Religious Life / 645 in the "vanguard" of these holy and reforming energies the numerous and diverse charisms of the religious life proved powerful and fruitful. Let us have a bird's eye view of all this. - When the Church lived under the tension of the seducing powers of "worldliness" on the one hand and of vigorous heretical movements on the other, during the Roman-Christian Empire, the tradition of con-secrated life, of which the first witnesses are already met within the New Testament writings, flowered in the monastic experience, raising up a new spiritual "oxygenation," a passion for unity and a lively responsi-bility for the truth. - Shortly,afterwards, when Ambrose saw "the end of the world" in the total destruction of the Roman Empire of the West and before the invasion of the "barbarians," there came the charism of a Benedict-- as well as of Cyril and Methodius--whose cloistered disciples and fol-lowers would be nothing less than the evangelizers of the new peoples and the principal protagonists of the construction of a new civilization, medieval Christianity. - When the liberty of the Church was being strangled in the suffo-cating and corrupting embrace of feudal chains, currents of sanctity ra-diating from Cluny and Cister made possible the Gregorian reform and a sort of "second evangelization" of medieval Christianity. - And before the upheaval of the urban-mercantile-university revo-lution of the later medieval period--when the sectarian phenomena were swarming like so many devious responses to new sensitivities and cul-tural demands which went beyond the limits of the feudal "order"-- God enriched the communion and mission of the Church with the men-dicant orders for the most incisive and suitable evangelization of the new world and the new culture in process of being born. - And how is it possible to speak of the "Catholic reform" at the moment of the Council of Trent in face of the drama and challenge of the "Protestant reform" and the new missionary needs created by the European expansion at the dawn of modem times without considering the holy charisms of Ignatius, Teresa of Avila, Philip Neri, Angela Merici, Francis de Sales, Vincent de Paul. ? - In the second half of the nineteenth century, the intellectual, spiri-tual and missionary revival of the Church, harassed by the impetus of the secularizing and anti-clerical modernism, had its strong point in the multiplication of religious orders, masculine and feminine, which it would take too long to mention . 646 / Review for Religious, September-October, 1987 This is a mere schematic outline, certainly, but substantially true in what I wish to demonstrate. Speaking to Superiors General, after hav-ing mentioned the names of great and holy founders, John Paul II con-cluded: All these names testify that the paths of holiness, to which the members of the people of God are called, passed and continue to pass in great part through religious life. And there is no need to marvel at that, given the fact that religious life was founded on the most precise "prescription" for holiness, constituted by love lived according to the evangelical coun-sels. Also, mentioning two essential criteria for the renewal of religious life, the Pope said during his trip to Brazil: The first criterion is that religious life (and concretely every religious community) is not seriously renewed if the objective of the renewal is, in fact, the seeking of the greatest ease and convenience, but only if this objective is the seeking of what is most authentic in religious life and most harmonious with it. The second criterion is that religious life is re-newed by being ever more a road of sanctity. This is nothing else than what is stated by the conciliar decree Per-fectae Caritatis in Number 21. All this brings to mind a marvelous reminder of John Paul II to the laity, when he celebrated the twentieth anniversary of the conciliar de-cree Apostolicam Actuositatem in November, 1985: The Church needs great currents, movements and testimonies of holi-ness among the Christian faithful because it is from holiness that all authentic renewal of the Church is born, all enrichment of the intelli-gence of faith and of the following of Christ, a vital and fruitful re-actualization of Christianity in meeting with human needs, renewed forms of presence in the heart of human existence and in the culture of the nations. More than "reformers," the Church needs saints--frequently re-peats the Pope because saints are the best reformers. And this is the same point stressed by all the participants in the recent extraordinary Synod. Twenty years after the end of Vatican Council II the "univer-sal vocation to sanctity" must have the primacy. Between Crises and Hopes Well. twenty years after the end of Vatican Council II, that great gift of God to the Church of our times, in this crucial phase of renewal of the Church. how does it appear to you? Are religious in the van- Expectations of Religious Life / 647 guard, as first and primary witnesses of those energies and currents of sanctity which effectively renew the Church and the world? A lay per-son responds with fear and trembling: it does not seem to me to be so. Certainly there are not lacking admirable personal and communitarian tes-timonies in religious life--we have them present here--which have an impact far beyond the visible limits of the Church. Thanks be to God! But, in general, there are also the weighty results of the convulsive cri-sis which occurred during the first phase of the "post-conciliar times." The great yon Balthasar says that the strong crisis felt by the Church in the immediate post-conciliar time, and which was partially a crisis of secularization and partially a crisis of comprehension of authority in the Church, affected the priesthood and the religious state in the very depths of its theology and in a manner in-comparably stronger than for the laity who had no great reason to re-flect on its identity and to question itself. What a painful distance there was between the great conciliar hopes of an "adequate renewal of religious life" and the heavy price of un-certainty and instability, of disquiet and disoriented nervousness, of secu-larization and crisis which followed it: so heavy a price that some are still suffering from the results of it and many were ruined by it. A heavy price which indicates, on the one hand, how fossilized and anachronis-tic were some forms inherited from the past--already hatching a crisis under a rather sclerotic shell--and which signals, on the other hand, de-vious and unilateral interpretations and actions in the realization of the renewal desired by Council;, in which there tended to predominate worldly criteria rather than an authentic and rigorous discernment "of the spirit." And this is not the result of expert examinations. The ordinary laity witnessed this crisis when, for example, sending their children to Catho-lic schools, they realized that many religious were leaving their commu-nities, that there were very few novices, that those who remained were usually the oldest . But where do vocations come from? From the grace of God which is never lacking, and from the response of lay men and women who wish to live their baptism more radically. These have not been lacking in these twenty post-conciliar years either. So? We tend to take refuge in a detailed and often rather intellectual enumeration of all the obstacles which are found on the road of total commitment: secu-larism, consumerism, pansexualism, and so forth. Who can deny this? But the "worldly" difficultie~ ought to make even more evident the chal-lenging vigor in the sign, the witness, thecalling. Perhaps the most se- Review for Religious, September-October, 1987 rious,reply with regard to the "crisis" is that, in these last decades, re-ligious life has failed to be radical enough in its following of Christ, suf-ficiently rooted in the full certainties of life, passionate enough as an ex-pression of the mystery of communion, challenging enough for con-version, vigorous enough in its apostolate, transparent enough in its wit-ness to awaken amazement, fascination, admiration, imitation among the many laity made aware of the requirements of baptism and of their Chris-tian responsibility. Today the "uneasy time" has passed. Serenity has been regained. There are promising signs of an increase of vocations. From the at-tempted experimentations there have come more criteria to consolidate the positive and reject the negative. There is a different atmosphere. Re-ligious life is beginning to reflect the new ecclesiai climate. But the Church expects much more from it. It should be strengthened in the Lord. A crisis is fully overcome when the reasons which caused it are discerned in depth: crisis of spiritual discipline, crisis of authority, obe-dience, crisis of communion . It is necessary to "refound" relig-ious life, said Don Egidio Viganb a few years ago. And the great con-necting threads for this new phase of the carrying out of the Council, which gave direction to this refoundation, seem clear: radicality on the road of holiness, passion for the truth, solidity and fidelity to com-munion, missionary impetus of a new evangelization. New Forms of Consecrated Life If there has been a crisis of religious institutes--also states Balthasar--it cannot be said that there has been a crisis of consecrated life because, in addition to the traditional forms of religious life, there have been developing lately new forms of consecration, new forms of "monastic" experiences in the world. In the vigorous "ecclesial move-ments" at the present time--such as the Focolarini, Communion and Lib-eration, Charismatic Renewal in the Spirit--and also in very many other communitarian experiences on local levels, there have been maturing per-sons and groups of persons who have decided, privately, to assume as a radical commitment the practice of the evangelical counsels in life com-munities. These types of vocations have abounded and a great number of new vocations, especially to the contemplative religious life, come from these movements. To be sure, history teaches that different impulses of renewal of re-ligious life are generated from strong charismatic and communitarian ex-periments which do not fit easily into existing forms and which were gen-erating--- or were heading toward--new roads of sanctity. But those more Expectations of Religious Life / 649 and more numerous lay vocations to live the evangelical counsels in a radical form, in forms that are different from the traditional forms of "consecration," should constitute a questioning and challenging sign for religious institutes. Why do they not have a similar attraction? On the other hand, the institutes have a precious patrimony of traditions and of spiritual wisdom which, revitalized and clarified, could be of primary im-portance in facing and directing the new forms which are arising. In the Return of the Sacred Not a few attentive observers at the present time note the emerging signs of a complete process of cultural transition, as if we were in mo-ments of maximum realization and, at the same time, of exhaustion 'from the process of secularization stirred up by the secularist and materialis-tic ideologies: a nihilistic phase, the indifferent absence of great motives and ideals of life, spiritual emptiness and lethargy, the predominance of the miserable idols of money, pleasure, power. At the same time there are emerging everywhere, at times with surprising or ambiguous mani-festations, new sensitive, new "significant" dem~inds, new "religious" expectations. Do we, perhal~s, 'see this under such varied signs as the re-vitalization of the cultural-religious substratum of some nations-- Poland, the Philippines, Haiti;--the resistance to secularizing modern-ism: the renewal of Islam; the accelerated and dangerous expansion of sects and of "mysterious" and "esoteric" cults; the sensitive "relig-ious" antennae of the new generations of youth; the increase of priestly and religious vocations; the great number of places in which individuals and whole peoples claim at the present time to have enjoyed apparitions of the Virgin; the enormous popular repercussions of the apostolic trips of the Holy Father; the growing flood of pilgrims going to the sanctuar-ies of their country? And in so many other and varied ways . "In s.pite of secular-ism," says the final message of the extraordinary Synod, "there exist also signs of a return to the sacred . . , of a new hunger and thirst for the transcendent and the divine . We should open the way to the di-mension of the 'divine' or of the 'mystery.' " This resurgence of the sacred--states a synodal father--will be more vigorous yet in the perspective of the end of the second millennium, but care must be taken so that the response and satisfaction of this new sen-sitivity and need is not given through devious channels and forms, frus-trating in the end because it will appear that the Catholic Church does not itself refer sufficiently to the sacred. 650 / Review for Religious, September-October, 1987 The whole Church is challenged, but I ask if there is not a special warning call to religious life. Instead of pursuing a retarded and submis-sive adaptation to a secularist culture in process of disintegration, the signs of an emerging culture can be fed on and deciphered only by the signs of the Absolute of God, by the radical testimony of the Mystery of God in human life. In the Agitation of the Secular Life Now let us be more specific. Let us look more carefully at the con-crete and daily experience of lay people. It is their specific work to or-der the world according to the designs of God, to live their Christian vo-cation in the ordinary conditions of family, work, and social life, in the logic and even dullness of created things. This is the road-~diversified in an enormous multiplicity of ways---of their sanctification. Yes, in-deed! I believe that there are many silent, hidden, daily witnesses to sanc-tity among lay people. At times, however, it is truly wearying to have to endure a certain "idealism" or a great deal of ecclesiastical rhetoric when reference is made to the lay state, to the "adult lay person". One gets the im-pression that often it is an abstraction of the real rhythm and weight of the normal day of an ordinary lay person. It is necessary to sanctify and to sanctify oneself in the family, professional and social life. But, how avoid being "pulled about," absorbed by a permanent agitation of the rhythm of life in order to obtain those material and spiritual times nec-essary to give "breath," "feeling" and an orientation to one's own life? Generally, in order to find these moments, as, for example, to as-sist at Mass, to pray in the family, to speak of God with one's children, to grow spiritually as a couple, to be silent., it is necessary to strug-gle and even more, to acquire a "discipline" and to respect it and to put it into practice. Most often one is pulled along by the bustle of the activities, preoccupations, responsibilities and the immediate anxieties of daily life to such a point that life becomes opaque, gray, is impover-ished of spiritual content, goes on marginalizing "the religious" to de-termined ritual moments which become ever more infrequent. And yet more . The laity are asked to assume ecclesiai and secu-lar responsibilities which are on a large scale and require time and la-bor. They are asked to be "militant." And that i~ fine. But what does it mean concretely? That the hours dedicated as catechist in the parish or in teams of service, or to meetings of movements or apostolic groups to which they belong, or absorbed by union responsibilities or participa-tion in the political party--and in this type of commitment the demands Expectations of Religious Life / 651 always seem to multiply if one wishes things to go along better continu-ally-. those hours of "militancy" have to be taken or "stolen" from the domestic and family life at the end of a day's work. For this reason, lay militants are always unstable minorities, threat-ened with discontinuity, doubly sacrificed, in abnegation and dedication. This is not to be regretted; it is their normal habitual condition. Great institutions are not built nor great works done with "extra" hours. Two remarks seem important for service of religious life in face of these situations of the laity. The first is to realize the need that the lay people have--today more than ever---of time, signs and specific spaces of prayer, of being filled with the perspective of the kingdom, savoring the things of God, becoming impregnated with the spirit of the beatitudes which can provide specific nourishment for their family, professional or political life. Many lay people look at and are seeking the contemplative life of religious communities so as to enter into contact with their spiri-tual radiation. You know how difficult it is to be contemplatives in the secular life, since many of your communities are dedicated to works of the apostolate. You can imagine how much more difficult it is for the laity . The second remark refers to the availability of religious for the serv-ice of the Gospel when compared to the obligations of lay people. When I end my day's work, I return home, not in order to rest but to help my wife who is carrying out her duties for the children, to bathe the little ones, to attend to a thousand little domestic needs . I would like to read so many things that could help me grow--and my wife also, natu-rally- but I do not have the time. I would like to visit friends in diffi-culty, to participate in ecclesial or cultural meetings which seem impor-tant to me, to get to know important persons or experiences. But I can-not sacrifice more than a minimum of family time. It is in my marriage and in my family that I see my first and most important responsibilities as a Christian. I am a happy man, but at times I admire and envy the "full time" workers for the Gospel, the "professional revolutionaries" of the Church, those who consecrate themselves exclusively and totally to the Lord. They should show a liberty and availability of tremendous energies for the most varied services for the Christian people. Does it perhaps happen that where there is more time to dispose of, there is more time to waste? On Political Participation If the chief witness of the laity is the Christian presence in the con-duct of the economy of creation, this does not mean that this is a field 659 / Review for Religious, September-October, 1987 exclusively reserved to them. The witness of lay people challenges re-ligious to go beyond caricatures of flight from the world and to consider their own consecration to God a radical commitment in the service of hu-man beings and of society. The great contributions of the religious life in social construction and progress can be found throughout history; but it is a fact that since the Council they have been going beyond the nar-row horizons, the so-called exclusivity or spiritual incompetence in the name of which religious life degenerated into forms of insensitivity in the face of situations and conditions of injustice and oppressiori suffered by persons, social groups, entire peoples. If the struggle for justice is a constitutive dimension of evangeliza-tion; if the defense and promotion of the dignity, rights and liberties of all human beings are a necessary part of the mission of the Church; if the kingdom of God--kingdom of peace and of justice, of truth and of love--is growing mysteriously in human, history--no religious can con-sider extraneous to her own peculiar vocation these commitments and tasks. It also falls to the religious "to evangelize the political' '--as says the Puebla document--in the sense of values of the Gospel and in con-formity with them. Up to this point, everything is clear. But there are cases in which, in the face of flagrant situations of injustice, misery and violence, when a vigorous and incisive commitment on the part of lay people is lacking, religious feel called to a more direct, surer, more incisive social and po-litical action. No one can be "neutral" in face of such situations. Even in these cases, however, it is necessary, on the one hand, to control the "immediate reaction" which ends up by absorbing and weakening the original vocation of the religious, and on th~ other, to prevent their ac-tions ending up in a well-determined political praxis, in a militant, dis-ciplined commitment, organized in a political party or strategy, with a basic reference to power. In taking this road, the premises for "secularization" are created. In addition, there is the "clerical" temptation of using prestige, social weight and the cultural representativity of ecclesiastics--above all, in Christian environments--as a basis to affirm definite political options worthwhile and free in themselves, and left then to the prudence of each Christian. In cases in which this "political praxis" of religious exists, many of the laity are conscious of a great lack of preparation of an "idealis-tic" voluntarism which substitute forms of "moral indignation" for the complex calculation of political .analysis. Expectations of Religious Life The categorical imperative "it is necessary to become committed" is identified, by some religious, in a mech'anical or simplistic manner with a "plunging into" the agitation of political matters without discern-ment. And this "plunging," with their lack of technical and political preparation, with their "ecclesiastical" condition of life far from the re-alistic stability of family and professional life and responsibility, with their lack of respect for the "weightiness" of the daily life of ordinary mortals, and with their counting on the particular protection of the Church--all this ends up by creating a particular type of untrustworthy political person and confused religious. The ease and simplicity with which some religious pass from traditional forms of life to political radi-calizations and moralistic ideologies is incredible. They are easily ma-nipulated and absorbed into a horizon which gradually becomes a prior-ity and then into a respect which becomes a substitute for ecclesial communion. Truly the Pope is right in insisting that it is not the proper role for religious to be converted into political or union leaders, and even less into state functionaries! Various Methods of Service to Humanity In these experiences of specific political participation, there is, on the part of religious, even if not consciously, a certain devaluation of their particular vocation and, consequently, an inferiority complex which makes one want to excel in the typically lay manner of service to human-ity. This service seems identified with social and political militancy if it is to be truly efficacious. Anything else seems like alienation, indif-ference and even the complicity of religious with injustice and oppres-sion. With this attitude as a basis, there comes a loss of confidence in the specificity of the religious consecration as a fundamental manner of serv-ice to humanity. The council was already warning about this when it said: Let no one think that, by their consecration, religious have become strang-ers to their feliowmen or useless citizens of this earthly city. But, even though in some instances they do not directly mingle with their contem-poraries, yet in a more profound sense, these religious are united with them in the heart of Christ and cooperate with them spiritually. In this way the work of building up the earthly city can always have its foun-dation in the Lord and can tend toward him. Otherwise, those who build this city will perhaps have labored in vain (LG n. 46). Does not the witness of St. Th6r~se of Lisieux teach us the incom- 654 / Review for Religious, September-October, 1987 parable value of prayer for all human service? Those who take on as a priority the construction of the world through matrimony, the administra-tion of goods and power--such are the laity--greatly need those who ac-company them with prayer as a priority, who remind them that we are in the world but not of the world and that we cannot conform ourselves to the present time; that we must safeguard and strengthen our Christian liberty in face of the seductions of the idols of money, power and pleas-ure; that the "logic" of the beatitudes is authentically revolutionary; that Christ is the cornerstone of all social construction which is to be truly human; that it is worth the trouble to struggle and sacrifice in order to continue creating conditions and experiences of greater justice, solidar-ity and peace so that nothing will be forgotten and all will be redeemed when God grants us "new heavens and a new earth". The best and most radical service to humanity is the testimony of a life which manifests the total supremacy of the love of God. For this rea-son, the special road of service to humanity for religious life consists, today more than ever, in being centered in one's "consecration," in a special care and cultivation of its religious dimension, of its discipline of life and spiritual growth. Living and Manifesting a Specific Charism This life according to the Spirit is diversified and deepened in the fol-lowing of the "charism of the founders." The apostolic exhortation Evangelica Testificatio and the decree Mutuae Relationes emphasized this in a special way. For the majority of lay people, however, I believe that this statement would not be well understood because there is the dan-ger of considering religious life generically, with little variations, with more or less uniform ways, barely differentiated into families with dif-ferent names and habits. It is necessary to ask if the various religious com-munities witness effectively to the gift they have received, to their own original spiritual richness, their particular contribution to the Christian enrichment of all the people of God. If fidelity to one's own charism is a form of obedience to the grace of Christ, if it characterizes the origi-nality of an evangelical project for the following of Christ and encour-ages the discovery of new lights and new dimensions of the totality of Christian life, if it is a specific way of sanctification, the greatest contri-bution of a religious community to the life of the Church and of each Christian is to keep'very much alive the fidelity to this charism, to live it with the same radicality as the founder lived it, to regenerate and radi-ate its relevancy before the needs of the Church and the people, I believe that thus the whole of the people of God would feel more "encouraged" Expectations of Religious Life / 655 and "worked upon" by the powerful ferment of renewal of Christian life. The laity who have contact with religious communities, directly or through schools, clinics, and so forth, would be much more "struck" by these radical charisms. All of that is contained in the generic term-- the Sisters. In this sense, we find much to the point the words of John Paul II in Brazil when, after having emphasized the great pastoral and apostolic service accomplished by religious, he stated: It is not because it is useful to the pastoral work that religious life occu-pies a very definite place in the Church and has an indispensable value. The contrary is true: religious life lends an efficacious service to the pas-toral work because it is and keeps itself firmly faithful to the position it occupies in the Church and to the charisms which characterize this po-sition. In addition, I ask myself if religious communities should not put more emphasis on the witness of the sanctity of their founders or spiri-tual teachers. Many times witness is of more value than words and Chris-tians need "models," fathers and teachers on the road of faith. Life Communities in the Church Permanent life communities which fully involve the person are found in the life of the Church only in religious communities and in Christian families. The differences between these two are obvious. The famil~ is a "natural" community, whose matrimonial nucleusbin the loving and fruitful union of the man and woman--is "sacramentalized" by the Church. The religious community does not have a "natural" base and those who participate in it freely sacrifice precious goods--such as the whole field of conjugal love, the free disposal of material goods, indi-vidual autonomy for the great decisions of life--for a Good, for a Love which is much greater. ~But in both cases we see, in different forms, the mystery of commun-ion which there is in the human origin and destiny and which becomes a daily miracle. In societies which are ever more disunited and frag-mented, where the powerful and uniforming tides of massification break up social bonds in the social fabric--much has been written about th'is-- these very forms of community life acquire even more importance and a great "impact." There is an intense desire for personal recognition, friendship, solidarity, authentic reconciliation, deeper and fuller human encounters and relationships so that people are very sensitive to the hu-man witness and acceptance of these life communities. 656 / Review for Religious, September-October, 1987 There are beautiful analogies which could be made between religious communities and. family communities. Do not the various aspects of hu-man love which are found ,in family life and which reflect the insepara-ble dimensions of divine love exist in their own manner and even more fully in the religious community as signs, glimpses, first-fruits of the king-dom? Both communities are based on the indestructible and fruitful foun-dation of a spousal love. While in the person-to-person encounter of the man and his wife, their passionate experience of love truly reflects the covenant of Christ with his Church, the religious lets herself be grasped directly and tota~lly by the limitless love of Christ, in the immediilcy of the covenant between Spouse and spouse, with the totality and sublima-tion of a commitment to which all human love is called. Cohsecrated vir-ginity- lived in its serene and mysterious fullness~is the sign of p~ssi-bility and of example to order and encourage the "chastity" of married life in this vital, delicate and fragile complex between the spi,ritual sway and instinctive impulses. There is a complete education to lib~rty, to do-minion over selfl which 'is a ~:ondition of authentic love--so important and urgent today on the level of tlae' new generations, determined and marked by a hedonist mentality and an atmosphere of flagrant eroticism-- which shines through a healthy religious life. ~ ~ The family, although implicitly, also requires a "rule" for i!s com-munity life, and authority is the prinqiple and guarantee of communion. In the rule of rules--that of St. Benedict--the "superior".of the com-mu~ nity is called "father"--abbot. It is good that the superior is recog-nized as "mother" and all are "sisters." Without paternity (maternity) we would remain orphans, community would disintegrate because it would be without a source and point of reference. This is the value of "authority" as derived from "augere," that which helps to increase, to grow in life, which permits the human to grow in persons. It i~ always a reflection on the paternity (maternity) of God, who giyes us life, makes. it grow in faith, brings it to plentitude. There is a spiritual fruitfulness which~.engenders abundant fruits of Christian life. Lay people often observe with special attention the life of r~eligious communities so as to see if they discover, if they perceive that "some-thin~ more" which they expect. For this reason, excessive formalism, minor quarrels, divisions, absence of human warmth, and more dull the communitarian witness. It is as if community were more an obligatory formality than a radiation of liberty and life. The laity must be able to see in the life of religious communities the carrying out in a small way of this reconciliation in depth, of this fraternity and solidarity,, of this Expectations of Religious Life / 657 peace and happiness in communion for which all human beings yearn in their heart, a strong sign of "reconciled humanity" in the interior of the mystery of communion of the Church, a model of "the new society" in which can be found united liberty and solidarity, where authority is exercised as paternity (maternity), where there is a different attitude to-wards riches, in which human relations are brought to their fullness by liberty and do not degenerate into domination, and which brings all its members to an ordered participation;'and "above all," as says a beauti-ful text bf the Puebia document: where it is unequivocally manifested that, without a radical communion with, God in Jesus Christ, any form of purely human communion re-mains in the long run incapable of being sustained and ends totally in tu'rning against the human person. In other words, nothing less than a corner of heaven! Some Priority Areas Lay people are very sensitive to the way religious life witnesses to poverty, and they are also very demanding, at times too demanding, with religious and little, indeed, with themselves. It is good, howev.er, to be challenged by this exigency. More than an "area" of work or of commitment, poverty is a radi-cal dimension of "cbnsecration" insofar as it is detachment from mate-rial goods and affirmation of the liberty which recognizes God as its only good. These are admirable witnesses. On too many occasions, however, the laity do not succeed in seeing how this vow of poverty is manifested concretely as detachment and liberty. Even more, many times, with no malice, they notice that religious liv~e rather conveniently~---even comfort- ~ably--x~ith all material problems settled in the present and in the future, and that in environments which show nothing of "poverty." It'is not a question of their asking for "romantic" gestures nor of exaggerat)ng criticism. But, at least a greater austerity and severity of life is required, a more generous availability in the sharing of material and spiritual goods, the elimination of all that is superfluous . This exigency is even more challenging since it is within a Church which is ever more conscious of and determined concerning the so-called "preferential option for the poor." "This preferential option for the poor," says Don Egidio Viganb in a very expressive synthesis which we cannot examine in detail now, questions religious very concretely, especially the institutes of active life. It demands a review of the specific mission in light of those receiv- Review for Religious, September-October, 1987 ing it. It requires a study and replanning of the presence of the religious. It deepens the sacramental meaning of the vow of poverty, places in dia-logue the great values of evangelical poverty with the pressing obliga-tions of social misery, proclaims with ever greater clarity that the pov-erty of the beatitudes is a challenge to materialism and opens doors to solutions which are alternatives to those of the consumer society. Religious should also take to heart the criteria mentioned by the magis-terium of the Church as to the evangelical authenticity of this "option": it is not exclusive nor excluding because the message of salvation is di-rected to all; it is animated by an intention which is primarily religious and not political; it does not let itself be entrapped by nor reduced to a class dialectic; it takes into consideration the existence of various forms of poverty in situations of 'hunger and misery, of unemployment and marginalization, of deprivation of liberty, of physical or mental health or other material and/or moral privations. In this preferential love for the poor as derived from the love of Christ for all is found in great measure the witness of religious life today. A special attention to the young also seems to be a basic and urgent requirement for religious communities of our times. There is a long and impressive religious tradition of the education of youth which shou!d not be abandoned but should be renewed and deepened. The point is clear; an individual becomes social and is educated, from the most tender age, fundamentally through the family and the school. These are the two ba-sic "channels" to lead youth to reality. But could it be that the States, political parties, ideological strategists would take a strong interest in the school in order to "penetrate" into the world of youth and direct it ac-cording to their various criteria and interests, while the Church-- especially religious communities--would underestimate its educational tradition and its educational institutions and responsibilities? In times of crisis of credibility and of search for "ideologies," when the most no-ble energies and concerns remain dissatisfied with the suffocating mate-rialism of the consumer society, it is more important than ever to offer to the young great and vigorous proposals, ideal certainties of life as signs and guides for their own education. Christian lay people, parents of families, need to count on the help of the Catholic school because the first responsibility for education falls on the parents, and the family is the basic place for growth in the faith of its members. Nevertheless, there is a considerable amount of catecheti-cal instruction, of Christian attitudes, of fruitful joining of faith with cul-ture which is acquired in. the environment and activity of the school. The Expectations of Religious Life I 659 most fruitful means is that of an active and co-responsible educational collaboration between the family and the Catholic school. I am sure that it is not without concern to the laity that educational religious communi-ties are abandoning the field of the school. On the contrary, they should intensify their commitment involving the collaboration of the laity, es-pecially of the parents, and should go beyond the "administrative" and routine activities in the running of the school, transforming it ever more into a vigorous, radiant, highly educational environment and seek means to make their services always more accessible and fruitful. Here there is much to rethink, to plan and to carry out along the line of a scholastic pastoral which meets all these demands. I think also of other milieux and human activities which have been converted into new frontiers of the ecclesial mission, in which the pres-ence of the Church cannot be limited to some free-lance laity. There surely is no lack of religious charisms for the apostolic work among in-tellectuals, artists, professionals of social communication, factory work-ers . According to the Measure of the Gift of Christ One last remark. The Council says that while profession of the evangelical counsels involves the renunciation of goods which undoubtedly deserve to be highly valued, it does not con-stitute an obstacle to the true development of the human person, but by its nature is supremely beneficial to that development (LG 46). Thus the renunciation should not diminish the human but rather help to develop the human stature according to the measure of the gift of Christ. This "something more," this "much more," of holiness, which the laity expect of religious finds its response in the witness of new men, of new women, penetrated with the Absolute of God, radically incorpo-rated into Christ, totally dedicated to the service of others. If Christ re-veals to human persons the 'fullness of their being and their destiny, all radical following of Christ can be only a path of integral fulfillment for humanity. It is necessary to show that what one abandons in order to fol-low Christ will be recovered even now, multiplied, as more human riches more full of humanity. Lay people hope to meet in religious well-balanced Christian person-alities because they are centered in God and, therefore, persons having an effective equilibrium and emotional serenity (how many "argu-ments" reveal psychological immaturity !) of ever more solid intellectual formation (why in the past did one so rarely meet religious on this 660 / Review for Religious, September-October, 1987 level?), with 'a great liberty because a great obedience radiates a richness of life from their "interior castle." They expect them to be attentive and generous in dedication and service, spreading a happiness and a joy which come from within, persons of whom one can speak and think of as models for women of hidden but full life, in the image of Mary, first and greatest disciple of Christ. Words, Words, Words How glibly do we toss them off, precious self-wrought jewels, precious beyond diamond, sapphire or pearl: Mined from quickened breath, warmed by channeled blood, carried live on currents of air they glow to foul or fair. Let us then nourish them ~with care, knowing their fire can rage uncontrolled to devastating No or curved to simple Yes, can make a world of bleak distress spin in giddy joy, and bring a God to birth while angels sing! Marcella M. Holloway, C.S.J. 6321 Clemens Avenue, Saint Louis, Missouri 63130 The Public and Witness Religious Life Dimension of David F. O'Connor, S.T. Father O'_Connor, past president of the Canon Law Society of America, is chairman of the Department of Church Law at the Washington Theological Union. He resides at the Holy Trinity Mission Seminary; 9001 New Hampshire Avenue; Silver Spring, Maryland 20903. Religious life has a public dimension to it which is intended by the Church. Religious, both in their personal and their corporate lifestyles, are meant to be identifiable as Church-people and to witness Gospel val-ues. They engage in' forms of the apostolate and in ministry always in the name of the Church and under the authority of their respective relig-ious SUl~eriors and local bishops. All of this manifests their distinctive character, their place in the Church and their canonical status. An awareness of this--and it is not always viewed by everyone as an unambigtious biessing~--helps us better understand some of the events occurring on the contemporary scene; for example, the reaction of the hierarchy to religious who are seeking public office or those who sign published statements which a.ppear to be contrary to Church positions. The following article is iritended to elaborate somewhat on this pub-lic dimension of the religious life and some of its implications for relig-ious. The Institutionalizing of a Charismatic Fbrm Since Vatican II, we have a renewed awareness of the religious life as a charismatic vocation, a gift of the Spirit to the Church.2 This has helped deepen our understanding and appreciation of its place and role in the Church. For the Holy Spirit is not only the source of the inspira- 661 662 / Review for Religious, September-October, 1987 tion of the founders, but also of those who have followed after them down through the succeeding generations. These charisms have contrib-uted in a significant and special way to the very holiness of the Church and to its ability to fulfill its mission in this world.3 A religious commu-nity is obliged to hand on an awareness of its charism to new members so that these gifts of the Spirit may be lived, safeguarded, deepened and constantly developed.4 Charisms are given within the Church for the building up of the Church community. Whenever a claim is made by a group of the faith-ful that it is living a radical form of the Gospel life, such a claim cannot be ignored by the wider Church, especially by the bishops who are the pastors and guardians of the faith.5 The assertion that one is being led by the Spirit, now as in the past, needs to be examined and authenticated by the wider Church community before it can be given credence and ac-ceptance. Historically, ecclesial recognition was given informally and im-plicitly for the first few centuries. But, beginning in the fourth century, bishops of the local churches, aware of certain abuses and of the disrup-tiveness of some wandering monks, required monastic groups to have of-ficial and explicit approval before establishing a foundation. Indeed, the canons of the Council of Chalcedon (45 I) established the norms Which regulated the relationship of bishops and monasteries up until the Mid-dle Ages. Then, because of the development of large and centralized re-ligious orders in the thirteenth century, official recognition was fre-quently reserved to Rome. It is a fact, then, that ecclesial recognition and authentication of charis-matic groups existed in some form from the beginning of the devel-opment of religious life. It was necessary in order to determine whether or not a particular group or rule truly was presenting a viable form of Gospel life. Ecclesial or canonical approbation had the added benefit of helping to preserve the original charism of the founder and the first mem-bers by institutionalizing it within the visible community of faith. Ca-nonical authentication of a particular style of Gospel life has helped it to be passed on to succeeding generations of men and women, and this has redounded to the benefit of the wider Church. The religious life, as we know it today, is canonically established only through the official recognition of the Church's pastors, the hierar-chy. This has helped safeguard the faithful from. being led astray by ab-errant forms of Christianity which, in the past, frequently ended up in fanaticism, schism or heresy. The Church possesses within itself the charism of discerning spirits, and this is exercised by the bishops as part Witness of Religious Life / 663 of their pastoral office. As Karl Rahner has stated: " . . . the official Church is also the guardian and guide of the charismatic element--she herself possesses the gift of the discernment of spirits."6 Canonical Approval of a Religious Institute The Church, through the pastoral office of its bishops, is forced at various times and places to state what it considers to be compatible or incompatible with the Gospel because the Church does sponsor groups, institutions and agencies which publicly and officially represent it. These public institutions have to be supervised lest they present a distorted pic-ture of the gospel values which the Church incarnates. Religious insti-tutes are one such form. Both the institutes as such and its members rep-resent the Church. Once canonical or ecclesiastical recognition is granted to a religious community, that community no longer exists as a private and independ-ent group of the faithful, nor does the institute exist in isolation from par-ties external to it, even though it does enjoy some canonical autonomy.7 For, once having sought and been granted official recognition and ap-proval, the religious institute takes upon itself an added identity--it be-comes an ecclesial institute and is linked to the hierarchy in a special man-ner. 8 Official Church recognition identifies the institute as a Church in-stitution, and it identifies its members, women or men religious, as Church-people, involved in a life of public dedication and service in the name of the Catholic Church.9 Membership in a canonically approved form of consecrated life, which requires the profession of public vows, involves an ecclesial form of commitment that distinguishes religious from other members of the faithful, even those who may be in secular institutes. The latter do not represent the Church in its public life, but live somewhat anonymously, maintain their secular vocation, and qui-etly work to Christianize their milieu. ~0 A Personal Witness That Is Public Religious, as publicly consecrated members of the faithful, are ex-pected, as is every Christian, to witness a personal commitment to Christ. But because they are called by their vocation to an ecclesiai form of public consecration, they are expected tO bear a visible witness to a deep, personal experience of Christ and to share the faith, hope and love which it inspires. ~ For religious, above all, are consecrated to the Lord. Their development in holiness of life is more important than the good works they perform. As John Paul II has remarked: "What counts most 664/Review for Religious~ September-October, 1987 is not what religious do, but what they are as persons consecrated to the Lord." ~2 The canons of the Code of Canon Law reassert some of these essen-tial personal obligations. Canon 662 states that religious are to have as their highest rule of life the ['ollowing of Christ as it is proposed in the Gospel and in their constitutions. The constitutions of each institute help specify and make the Gospel particular for their religious, how it is to be lived in service to others in the name of Christ and of his Church. Re, ligious are to bemen and women of prayer. Their first and foremost duty is the contemplation of divine things, and assiduous union with God in prayer. ~3 They are expected to use the traditional forms ,of, worship and devotion: daily participation in the eucharistic sacrifice, the prayerful read-ing of Sacred Scripture, mental prayer, devotion to Our Lady, and the Liturgy of the Hours. ~'~ .Religious, as individuals,.are ,to engage, in the asceticism required for personal conversion of heart through a daily ex-amination o~ conscience and by frequently receiving the sacrament of pen-ance. 15 These devotional obligations are assumed personally by every relig-ious who takes his or her spiritual life seriously. The cultivation of the interior life is an absolute necessity if the public consecration of a relig-ious is not to become a charade. Without a deep, personal spiritual life, perseverance in a public form of consecrated life becomes tenuous and the fulfillment of the vows turns int~) a heavy burden. " Th~ faithful have a right to expect that those who have publicly ded-icated their lives to Christ by religious profession will be living exam-ples of a GoSpel life. The Church presents religious to the world as pub-lic witnesses of evangelibal values. Holiness of life and a generous, un-selfish service of the People of God are a'rightful expect, ation from each religious. A Corporate Witness That Is Public Religious life is characterized by a communitarian lifestyle. All reli-gious are expected to live in some form of common life which is proper to the specific institute to which they belong. 16 Because of the centrality of the enclosure for monastic religious and some form of active service for apostolic religious, the styles of their common life will be radically different. Indeed, monastic institutes which are totally ordered to the con-templative life are prohibited from engaging in any form of pastoral min-istry outside the monastery,. ~7 However, all religious are expected to live in a house of their own institute with their.brothers or sisters. ~8 Their life together is intended to be a microcosm of the Church, idealized in the Witness of Religious Life / 665 Jerusalem community described in the Acts of the Apostles (2:44): "The faithful all lived together and owned everything in common; they sold their goods and possessions and shared among themselves according to what each one needed." Religious community life is to be filled with pray-erfuines~ and with Christian service and love. Religious life is actually lived on the local level, in a pa.rticular house with specific women or men. The locai community takes on certain char-acteristics, principally because of the individual religious who live to-gether, and secondarily because of the apostolates in which they are en-gaged. The image or witness which they project will depend upon many factors, especially the expectations and experience of the people with whom the religious interact. If the religious are perceived as prayerful, charitable, joyful and generous in their community life together, their cor-porate or collective witness will evidence the Gospel ideal and they will be what the Church intends--living witnesses of Christian love. It may be well to recall the fact that a group is frequently able to wit-ness better than individual persons. An individual can be--all too easily-- simply dismissed as just an eccentric. However, a community of Chris-tian men or women, living a similarly dedicated lifestyle, cannot be so perfunctorily ignored or written-off. Moreover, the members of a relig-ious community can offer support to one another by their companionship and prayerfulness, especially when the Gospel values they embody are countercultural. Living witnesses are a powerful sign. Reflective people will be forced to examine the faith dimension and Gospel values which are the foundation of their own religious lifestyle. Those who do not share our Christian values may be led to a greater appreciation of them by the wit-ness of a vibrant, faith-filled religious community. In fact, it was just such an experience which led the famous~ agnostic, British commenta-tor, Malcolm Muggeridge, to become a Christian-- and later a Catholic-- after his experience in Calcutta with Mother Teresa and her Missionar-ies of Charity. Few people can remain totally indifferent to a corporate Christian wit-ness. Either they will reject it or accept it. That is why the Church pre-sents religious as living witnesses of Christ, as Lumen Gentium, 46, states: Let religious see well to it that the Church truly show forth Christ through them with ever increasing clarity to believers and unbelievers alike --- Christ in contemplation on the mountain, or proclaiming the king-dom of God to the multitudes, or healing the sick and maimed and con- 666 / Review for Religious, September-October, 1987 verting sinners to a good life, or blessing children and doing good to all people, always in obedience to the will of the Father who sent him. The Witness of Public Vows Religious profess the evangelical counsels as public vows in the con-text of their community lifestyle. Their vows cannot be properly under-stood or appreciated apart from the context of their common life. The Witness of Consecrated Poverty The public vow of poverty, as professed in religious institutes, would be better appreciated and offer a better public witness if it were presented as a vow of common life and goods. Too often the term "poverty" is judged by socio-economic criteria and religious are misjudged as lack-ing because they are not "poor" in that ordinary meaning of the term. Those of us who are educated or who live in comfortable houses, drive automobiles, eat three meals a day, and so forth, (and that is the vast majority of American religious) are sometimes even thought to be vio-lating our commitment. We are judged as hypocritical for professing a "vow of poverty," when it is obvious that we are not "poor." There certainly is a socio-economic dimension to how we are to live our religious life. Our lifestyle must be adapted to the particular cultural and economic situation in which we live, so that we do not give the appearance of being wealthy. Also, there are ascetical demands made upon us, personally and corporately, to live simply and avoid the dele-terious influences of the larger consumer society. Nevertheless, we are not, in fact, invited by our vow to embrace a debilitating, crushing, in-humane form of economic poverty as the ideal of our commitment. That is not religious poverty. That is not the purpose of our vow. Religious poverty can only be valued and offer edification if it is recognized as an essential aspect of community life and, where applica-ble, a dimension of an apostolate. Thus everything a religious acquires as a member of the institute is acquired for the institute. 19 The religious community, in turn, provides for the needs of its members so that they can fulfill the purpose of their vocation in that specific religious family.2° Ascetically, religious are urged to forego standards of comfort and conven-ience which may be legitimate for others and to exercise a certain re-straint in the forms of relaxation and entertainment they choose.2~ All of this is intended to promote the spiritual life of the religious and to help free us from the desire to accumulate things and, positively, to liberate our hearts for the things of God. Witness of Religious Life / 667 When religious undertake apostolates among the socio-economically and culturally deprived, they are required to adapt their style of living to the demands of their apostolate. This will often involve a style of life approximating that of the people among whom they live and work. Life on the missions is not like life at home. Life among the poor in the rural areas of Appalachia or in the inner-city of our large urban centers will bring with it many restrictions and the call for a special asceticism. Those religious can well be viewed as living "poorly" in the more ordinary sense of the word. Generally, if religious are seen as lix;ing a rather simple lifestyle, per-sonally and communally, this will be a source of great edification, espe-cially if they are serving others generously and unselfishly. The Gospel ideal of poverty and simplicity can be beautifully manifested by such a public witness. The faithful are reminded that superfluous goods are not necessary for happiness and contentment. The unencumbered life of reli-gious can help people to look beyond the present world. It can support the credibility of the Gospel° message which religious are to preach by their lifestyle. Religious poverty can be a reminder to every member of the faithful that we are all called to rely upon the Lord, and to manifest a loving concern for our neighbor, especially the needy and the .deprived, whoever they may be. The Witness of Consecrated Chastity If there is anything that is truly countercultural in our modern soci-ety, it is the value of Christian chastity and marital fidelity. A life of dedi-cated chastity and celibacy runs directly contrary to the pleasure princi-ple which is so dominant in our post-Christian western world. Our contem-poraries cannot ignore the witness of thousands of men and women who profess to live chastely and celibately out of love for God and in the serv-ice of others. Those who share our common faith and values, especially those who are themselves without spouses because of circumstances be-yond their control, find great support and consolation in the awareness that many of their sisters and brothers in the Lord live happy and fulfill-ing lives as celibate religious. The community lifestyle of religious provides them with their princi-ple support group.22 Their life shared in common with their religious brothers or sisters is a Christian and humane lifestyle that offers an ideal context for their vowed life. Apostolic religious especially benefit from a communal dimension to their dedication to mission. While their pri-mary orientation may be to serving others, their religious community set-ting on the local level should be the base to which they return for spiri- 668 / Review for Religious, September-October, 1987 tual ,and fraternal/sisterly refreshment. Again, the fact that a group can offer a better witness than individuals is an important consideration when it involves a chaste and celibate Christian lifestyle. Individuals find their commitment under assault or too heavy a burden if they live alone and apart. Living celibately in a communal setting can witness that religious do not live lonely and eccentric single lives, but live in a Christian faith community and in hope of complete fulfillment in the eschaton. The Witness of Consecrated Obedience Religious have willingly accepte~d,a pattern of life that is largely laid down for them.23 They follow a,rule or constitution and live in residence under the authority of those who have been elected or appointed as reli-gious superiors.24 Their vow of obedience has limited their freedom and their options so that they might pursue the cor~mon good and the corpo-rate mission of their particular religious institute. Ultimately, they seek, as women and men of faith, to discern the will of God in the commands they are given in holy obedience. This enalSles their institute to under-take corporate commitments and helps galvanize the personal investmeni of time and talent into a commhnity endeavor. ' The life of religious obedience requires a great sense of faith. The generosity that this clemands can help foster the spiritual maturity of re-ligious as they strive humbly to imitate the obedience and love of Jesus who sought only.to do the will of his Father. Certainly, jn a society and culture that exaggerates the importance of individual freedom, Christian obedience is truly countercultural. The obedience of religious is fre-quently denigrated as a "blind obedience" by those who do not share our faith values. However, our brothers and sisters in the faith often find it a rather Christ-like response and are disedified when they perceive the opposite in the lives of religious. All Christians are obliged to seek the will of the Lord. Thus the hum-ble example of obedient religious can only help to build up the Body of Christ. Canonical Consequences of the Public Dimension Appropriate Attire Since religious life has a public dimension to it, it seems reasonable, all things considered, that a distinctive style of garb might have some advantages, especially in many apostolates, and in our commitment to a simple lifestyle. It is quite common to find that people in "service" roles, even professional ones, are recognizable .by their uniform or pro- Witness of Religious Life / 669 fessional'attire. We tend to expect that these people will be readily iden-tifiable when we need their services. 'Indeed, the sign or witness dimension is referred to in the canon which concerns the garb of religious.25 While a religious "habit," in the strict sense of the term, is more appropriately a monastic garment, custom and tradition among many apostolic institutes has provided them with a style of dress which identified them as pertaining to a particular religious family. Often enough it was a form of dress suitable to another age or culture. Frequently, too, apostolic groups adopted the contempo-rary clerical dress, if they were men religious. While not adopting a habit, as such, they did choose a style of dress that gradually became a traditional garb that went unchanged and unadapted to times and circum-stances. It was for the most part a post-Vatican II phenomenon that, in-stead of guitably adapting the dress, as was expected, it was often dis-carded entirely in part because of the difficulty of deciding on something acceptable to all the members. Another purpose for wearing a religious garb is that it is intended to be a sign of simplicity of lifestyle and religious poverty. It is appropri-ate that a public witness to the Gospel should evidence a certain degree of Christian detachment and modesty. Experience has shown that it is difficult to,dress attractively and appropriately for every occasion with-out having to invest in a.rather extensive wardrobe. A simple garb which is modest, becoming and dignified solves this problem. However, the rules and regulations of each institute, the expectations of the local Church, the demands of the apostolate and the requirements of the particular culture and clime all have to be considered when it comes to deciding in concrete situations how one ought to be dressed. There is no requirement in Canon Law that the habit or religious garb be worn on every occasion, nor at all times, nor in all places. Indeed, the Apostolic~ See itself has stated that a secular style of dress, without any recognizable sign or symbol, can be permitted when a habit would be an impediment to the everyday exercise of activities which should be undertaken by the relig'ious.26 Mission in the Name,.of the Church All forms of apostolic activity are to be undertaken by men and women religious only in the name of the Church and in communion with it.27 The exercise of the apostolate by religious is never entirely a pri-vate and personal ministry. It is always, in some sense, a public and cor-porate one.28 The Vatican Council stated that one of the essential ele-ments of the Christian apostolate is that it be conducted in union with 670 / Review for Religious, September-October, 1987 those whom the Holy Spirit has assigned pastorally to govern the Church.29 It is the duty of the local bishop to coordinate all forms of the apostolate among his portion of the People of God.3° Religious are' al-ways to be subject to their own superiors and to the local bishop in the exercise of all forms of the external apostolate.3~ Unbecoming Activities Church law has always recognized that the public nature of the cleri-cal ministry and the religious life places certain restrictions on the ac-tivities in which clerics or religious may engage. However, what may be inappropriate at one time and place may not be so in another. Times change and so do the circumstances. As a result, the 1983 Code of Canon Law is both different and simi-lar to the 1917 Code. It is different insofar as some of the activi, ties which were considered unbecoming for clerics and religious, such as the prac-tice of medicine, especially surgery, are no longer prohibited by the re-vised code. It is the same in that a number of activities which were proscribed by the old code appear again in the new one-~especially the general prohibition that forbids religious and clerics to engage in any ac-tivity which is foreign to their way of life.32 No specific unbecoming are enumerated here. Such determination is be left to the good judgment and prudence of mature women and men religious as they con-sider the demands of the apostolate in their .particular culture, time and place. Of course, specific directives can be given by the proper religious superiors and by the local bishops. These would have to be observed. Public or Political Office The new code continues the prohibition of the old one that religious are not to assume a public office to which is attached the exercise of civil authority, such as the office of mayor, attorney general, governor, or sim-ilar offices.33 The reason seems self-evident--persons holding such of-rices confuse Church ministry with a civil role, and inhibit a Gospel and prophetic stance. Religious are meant to be°at the service of people as heralds of the Gospel in the name of the Church. Similarly, they are not to take an active role in partisan political par-ties nor in the management of labor unions, unless they have the permis-sion of their ecclesiastical superiors.34 Again, the reason for this general proscription is that the public image and identity of a religious is that of a representative of the Church community. When publicly dedicated Church-people become too closely identified with a specific ideology, any Gospel witness is blunted, and the situation often distracts people Witness of Religious Life / 671 from the various social justice and public stands which the Church may want to make through its pastors.35 Finally, religious are supposed to be agents of reconciliation, not division. They should foster peace and jus-tice as servants of Christ and stewards of the mysteries of God.36 Secular Financial Responsibilities , Another general area which religious are wisely urged to avoid, un-less good reasons indicate otherwise--in which cases permission can be granted--is the acceptance of secular financial responsibilities or involve-ment in business and trade activities. The canons prohibit religious, gen-erally, from undertaking the management of property owned by the la-ity and from assuming any secular office which require financial accountability.37 However, today it is easy to envision situations in which a religious might be expected to do so. For example, the demands of a certain apostolate may require that, at least for the time being, a re-ligious administer the finances of an organization, especially when no one else is in a position to do so. Likewise, a religious may find himself or herself having to take care of the financial affairs of an incapacitated relative or friend. Charity and common sense may simply demand this. However, the general prohibition is a wise one and should force a relig-ious to consider alternatives. And having to explain a request to do so to the religious superior can help prevent an imprudent decision. The same type of consideration should be given to the matter of a religious becoming involved in business or trade, personally or on be-half of others.38 The present code is more lenient than the 1917 one and expressly indicates that permission to do so can be granted, presumably for good reasons. Again, it is not difficult to imagine situations where this may be necessary or beneficial, at least for a reasonable period of time. If, for example, a religious is an only child and inherits a small family business with which he or she had been most familiar before en-tering religion, the most prudent decision could be for the religious tem-porarily to oversee the business until other provisions can be made. The above prohibitions are, in general, completely consonant with the nature of the religious life. Yet it is eminently reasonable that excep-tions be permitted. The dangers present for religious, in becoming too hastily and imprudently involved in financial matters that have nothing to do with their community, are all too evident. It is especially fitting that religious not be burdened with financial involvements when they have responded to a vocation which requires them to develop an asceti- 679 / Review for Religious, September-October, 1987 cism of detachment and a life of simplicity. Military Service and Civil Exemptions Finally, since religious are followers of the Prince of Peace, it is par-ticularly incongruous that they volunteer to bear arms in times of con-flict, unless they are legally bound to do so. Therefore, the canons state that religious are not to volunteer for military service and they should take advantage of civil exemptions, if they exist, to avoid this and any other public or civic duty which is foreign to religious life.39 Certainly this prohibition does not apply to service as military chaplains or any simi-lar type of ministry. The prohibition would seem to apply to accepting jury duty in criminal cases also, especially if they are capital offenses, when an exemption is possible. It seems most inappropriate that a relig-ious be in a position of determining the guilt of citizens and playing part in their incarceration or execution. Again, canon law recognizes that there can be exceptional cases in which the proper religious superior and ecclesiastical authority can grant permission to a religious to act contrary to the general canonical norm that the above activities are to be avoided. Conclusion Ecclesial authentication of charismatic forms of the Gospel life ex-isted from the beginning. At first, ,such approbation was given unoffi-cially and implicitly. Later, it became an official and explicit necessity. The religious life is a charismatic and an ecclesial form of public conse-cration. Religious institutes are public agencies of the Church which pre-sents the members as public witnesses of Gospel values. The personal and corporate lifestyles of religious, as well as their apostolic activities, are at the service of the Church and are supervised by their superiors and the bishops. Since religious are iri apublic form of consecrated life, they are expected, all things considered, to be recognizable, and to avoid those activities which muddle or confuse their ecclesiai image. Above all, religious are expected to be living examples of evangelical values: chastity for the sake of the kingdom; Gospel simplicity in lifestyle; hum-ble~ and Christ-like obedience; and complete dedication to a loving serv-ice of people in the name of the Church. The counterculturai witness of religious is meant to speak eloquently of a deep faith conviction that Je-sus is the way, and the truth and the life. NOTES See Carolyn Osiek in Vatican H and Its Documents: An American Reappraisal, ed., Witness of Religious Life / 6"/3 Timothy E. O'Connell0(Michael Glazier, Inc., Wilmington, Delware, 1986), pp. 86- 87. 2 Perfectae caritatis, 1; canon 575. 3 Lumen Gentium, 39. '~ Mutual Relations, II (Henceforth MR). 5 See Raymond Hostie, The Life and Death of Refigious Orders (CARA, Washing-ton, D.C., 1983), p. 21. 6 See The Dynamic Element in The Church (Herder, New "fork, 1964) p. 62; Lumen Gentium, 43; canon 573, §1 and §2. 7 Canon 586, §1. 8 Canons 573, §2, 575-579. 9 Canon 675, 93. l0 Canons 710-730. I~ Essential Elements, 33. (Henceforth EE). ~z Papal Message to the Plenary Assembly of CRIS, March 1980; EE, 33. ~3 Canon 663, 91. ~4 Canon 663, §2, §4. ~5 Canon 664. 16 Canons 607, 92 and 665. ~7 Canon 674. 18 Canon 665, 91. ~9 Canon 668, §3. 20Canon 679; see David F. O'Connor, "Two Forms of Consecrated Life; Religious and Secular Institutes," REvmw voR Rv.~.m~ous, 46, n. 2 (1986) pp. 205-219. z~ Christus Dominus, 33-35. ~ Canons 599, 602 and 607, §2. 23EE, 34. 24Canons 601,608 and 665. 25Canon 669. 26See Canon Law Digest, 7 (1975) pp. 534-535. 27Canon 675, §3. 28EE, I 0. 29Apostolicam actuositatem, 23; MR, 9 (a). 30Canons 394, 91 and 680; MR, Chapt. II. 3~ Canon 678. 32Canons 285 and 672. 33Canons 285, §3 and 672. 34 Canons 287 and 672. 35 See George Aschenbrenner, "Currents in Spirituality," Rv.w~w voR R~L~o~ous, 42, n. 2 (I 983), pp. 183-186. 36 CRIS, "Religi6us and Human Promotion," Canon Law Digest, 9 (1983), pp. 379-410; David F. O'Connor, "Religious in Politics," R~wEw ~oa R~L~6~ous, 41, n. 6 (1982), pp. 834-848. 37 Canons 285, §4 and 672. 38 Canons 286 and 672. 39 Canons 289 and 672. The Religious as "Sentry": A Reflection on the Prophet Ezekiel James Fitz, S.M. Father Fitz is a member of the Provincial Administration of his congregation's Cin-cinnati Province. An earlier article, "Religious Life as Acted Prophecy," appeared in the issue of November/December, 1982. Father Fitz may be addressed at the Mari-anist Provincialate; 4435 East Patterson Road; Dayton, Ohio 45430-1095. [~uring my twenty-one years as a religious, I have attended many vow cer-emonies in support of brothers and sisters saying "yes" to their call from the Lord. At these liturgies the first reading has often come from the Old Testament prophets--the call of Isaiah or Jeremiah, for exam-pie-- to indicate that those making profession identify with the call Of these prophets. But, I have yet to attend a ceremony where the call of Ezekiel is the Old Testament reading. In fact, it is not even one of the optional readings in the Lectionary for the Mass of Religious Profession. Yet, I believe the call of Ezekiel as sentry is an apt model and image for religious life today. The Value of an Image In recent years, theologians and spiritual writers have used images and models to describe the mysteries of our Christian faith. In so doing they have imitated Jesus himself, ~who often used images to evoke understanding: "The kingdom of heaven may be compared to a man who sowed good seed in his field.; the kingdom of heaven is like the yeast a woman took and mixed in with three measures of flour.; the kingdom of heaven is like a mustard seed.; the kingdom of heaven is like treasure hidden in a field.; the kingdom of heaven is like a drag- 674 The Religious as Sentry / 675 net. " These images helped Jesus' hearers enter into the mystery of faith. The Second Vatican Council used images when it described the mys-tery of the Church in its Dogmatic Constitution, Lumen Gentium. Im-ages like "the People of God," "a sheepfold," "the edifice of God," "our Mother," "the body of Christ," "a pilgrim in a foreign land," "a kind of sacrament" help elucidate the mystery of the Church. Avery Dulles' book, Models of the Church,~ uses images and mod-els in a similar way. Images and models, then, can be helpful ways to penetrate the richness of a mystery of our faith, to evoke an understand-ing of some complex reality of our tradition. Images and models have been helpful also in the understanding of religious life. The authors of Shaping the Coming Age of Religious Life,2 for example, have imagined religious in the different eras of religious life as ascetics, monks, mendicants, soldiers and apostolic servants. These images help elucidate the predominant understanding of religious life during the various eras of Church history. This article will explore the image of the prophet Ezekiel as sentry in the belief that it helps elucidate our contemporary understanding of religious life. The Call of Ezekiel In the third chapter of Ezekiel, we hear: "Child of the earth, I have appointed you as a sentry to the House of Israel. When you hear a word from my mouth, you shall warn them for me" (3:16). The third chapter continues to expand on this call. If God says to wicked people, "You shall surely die" (3:18), and Ezekiel does not warn them or speak out to dissuade them from their wicked conduct, the wicked people will die for their sins but God will hold Ezekiel responsible for their death. If Ezekiel speaks out and the people do not change, then Ezekiel is not held responsible. Not only is Ezekiel to challenge the wicked but he is also to be a prophet to the virtuous. If virtuous people turn away from virtue and Ezekiel does not warn them, then God will hold him responsible for their death. However, if Ezekiel does warn them, then the virtuous will surely live and Ezekiel will also save his life (3:16-21). This same de-scription of the prophet's role is repeated in Chapter 33:1-9. In explor-ing the image of prophet as sentry as appropriate for the role of the re-ligious in the world today, this article will first examine the role of the sentry, and then how this role might illuminate the role of religious in 676 / Review for Religious, September-October, 1987 the Church today. The Role of the Sentry The role of the sentry has four characteristics which I believe help explicate the mystery of the call to religious life. Call to See. The sentry's first responsibility is to see, to be watch-ful. This seeing is twofold: to announce the signs of good news and to warn of coming danger. The sentry is to be watchful for the signs of good news. For exam-ple, the sentry on a ship watches for the sign of land; the sentry at the gate of a medieval city watches for the signs of the coming of a beloved monarch in order to prepare the people for this great event; or the sentry watches for the runner returning from battle to share the news of victory. The sentry also needs to be watchful of signs of danger. The sentry on the ship needs to be conscious of the signs of bad weather so that the crew can be prepared to respond; the sentry at the gate needs to be con-scious of the signs of an approaching enemy. Call to Discern. A second responsibility of a sentry is to discern signs. Is the approaching rider friend or foe? Is the moving wind the sign of an approaching storm or the advent of good weather? Is it land that is seen or a mirage, a trick of the imagination? This discernment is an important responsibility. If a sentry is fearful or shallow, then he or she will proclaim good news that does not come to pass, or give false warn-ings of events that fail to materialize. People will no longer take seri-ously any message of the sentry. Responsibility to Proclaim. Once the se~lt.r.y has discerned the signs, the next responsibility is to announce the good news or the approach of danger to the people. When he or she has completed this proclamation, the responsibility for action is no longer just the sentry's but the respon-sibility of the entire community--as we have seen in the call of Ezekiel. In fact, the role of the sentry may now become secondary to the role of others who move the community to ,action. One Role Among Many. A sentry is often on the margins of society, outof synchronization with the rest of society, even while interdepend-ent with them.~As the sentry is watching, others are busy about other activ-ities.~ To have a sense of security, the people have need of the sentry. However, the sentry cannot survive without the people who are doing other activities (e.g., producing food, clothing and the other necessities of life), The sentry is, then, one role among many---different, but nei- The Religious as Sentry / 67'7 ther more nor less important than the other roles in society. The Religious as Sentry How does the role of the sentry, and more specifically, the call of Ezekiel, help us to understand religious life in the Church today? I be-lieve that the four characteristics just described can help illuminate the mystery of religious life. Call to See. Religious are called to be attentive, to be watchful. They do this first and foremost as people of prayer. Prayer, of course, is not ¯ the occupation of religious alone--all Christians are called to pray. How-ever, one cannot be a good religious without prayer, without attentive-ness to the religious dimension of life. Contemplation (to see clearly) has traditionally been part of religious life, whether one speaks of the con-templative life as manifested in the monastic movement or contemplation-in- action as manifested in service-oriented religious orders. I believe this responsibility of being attentive and watchful is very important to relig-ious today. Clearly we need people to read the signs of the times. Prayer-ful religious can contribute this gift to the Church. Call to Discern. For the religious to see clearly, there needs to be discernment. The first step in this discernment is honesty with oneself in order not to project danger where there is none or to characterize as hopeful movements that are contrary to the Gospel. A sentry who is fear-ful or shallow will give false warnings and proclamations. Eventually peo-ple will cease to take his or her word seriously. The practice of self-knowledge (achieved through prayer, examen, spiritual direction, and similar helps) will be essential to the religious who hopes to see clearly and proclaim what is seen in a way that will truly build up the commu-nity of the Church and the world. Discernment is not an easy task. What is heralded as good news by some is seen as danger by others. We witness this, for example, in the various responses to the development of new technology. Some see in this advancement the liberation of humankind; others feel we are being enslaved and controlled by these same technological advances. Discern-ment is an important task in the Church today, a task in which religious clearly have a role. Responsibility to Proclaim. Once the signs have been seen and dis-cerned, the religious has the responsibility of proclaiming the message, that is, the word of the Lord. If religious are good sentries, they will be able to proclaim the good news (the signs of the reign of God) and warn of danger (signs of the counterspirit). Ezekiel is a good model for relig-ious in this proclamation. Review for Religious, September-October, 1987 First of all, Ezekiel, like all the prophets, denounces and announces; he afflicts the comfortable and comforts the afflicted. His book not only contains oracles that are warnings of danger to the Chosen People (4- 24), the nations (25-32), and the shepherds of Israel (34), but powerful statements of hope such as the vision of dry bones (37) and the raising of a good shepherd for Israel (34). Secondly, Ezekiel is a good model for religious because he proclaims the word of God in both words and symbolic action. His signs are par-ables in action. For example, Ezekiel performs acts symbolic of siege and exile (4-5); prepares his baggage and digs a hole in the wall of the city as an act symbolic of exile (12); groans bitterly to symbolize the city's coming fall(12); neglects the normal mourning customs at the death of his wife as symbolic of the fact that Israel will not be able to mourn when the city of Jerusalem is besieged (24); and, finally, joins two sticks as a symbolic prophecy of the new covenant people (37). These actions raise questions among the people which allow the prophet to proclaim the word of the Lord: "Will you not tell us what all these things that you are doing mean for us?" (24:19; 39:18). This proclamation of God's word by prophetic action is a valuable way of viewing our living of the vowed life. The vows are symbolic ac-tions that often open to religious the possibility of proclaiming a word of the Lord. Religious life is acted prophecy.3 The lived vows can warn of danger and proclaim good news. For example, the vow of poverty can warn of the dangers of consumerism and can challenge the prevailing be-lief that more is better. It can also proclaim good news. The sharing of common goods lived by religious, for example, can proclaim that shar-ing is a life-giving alternative to greed and exclusive possess!on. The sym-bolic action of living the vows will hopefully lead others to ask questions: "Why do you do this? . What does this mean?" Thus re-ligious will have an opportunity to further proclaim the word of the Lord. As I mentioned earlier, once the sentry has proclaimed what has b~en seen, it is no longer solely his or her responsibility to act. This is clear in the call of Ezekiel. The role of Ezekiel is to be the sentry, the watcher and proclaimer. The responsibility to act is the responsibility of the en-tire people. The important thing for the religious is to proclaim clearly the message of the Lord in our world today, even though religious can-not ¯ control the response to the proclamation. As Ezekiel is told: "And whether they heed or resist--for they are a rebellious house--they shall know that a prophet has been among them" (2:5). The call to religious, then, is to stand for certain values and to speak those values in word, The Religious as Sentry / 679 and especially in deed, so that people will know that a word of the Lord has been spoken in their midst. Would it not have a tremendous impact on our modern world if people would know that a prophet has been among them? One Role Among Many. Another characteristic of the sentry is to have a uniquely different role, a role that can be out of synchronization with the rest of society. The vowed life of religious often places them out of synchronization with others. In the past this uniqueness has been explained as a form of life superior to other Christian lifestyles. The im-age of the sentry helps us image the complementarity of different life-styles. To say that religious have a unique role in the Church and society is not to say that it is better or more important than the roles of others. By their gifts, religious contribute to the world, but they are at the same time dependent on the gifts and lifestyles of others. All contribute to the common good. In the past, to be a sentry often meant to live on the margins of soci-ety. Religious, too, have often moved to the margins of society. Relig-ious houses were set up on the fringes of the city or separated from the city in the desert or countryside. There is a need for this type of sentry today. But signs of good news and omens of danger are also in the midst of society. In our day, when we read about terrorist attacks almost daily, we know that the greatest danger may come from within the city gates themselves. Those who can harm us live in our midst. Therefore, there will be need for religious immersed in society to read the signs of God's reign, that is, the movement of the Spirit in the midst of the world. At the same time, they will need to read the signs of peril and danger, that is, of the counterspirit in the midst of the world. Conclusion I believe that reflection upon Ezekiel and his call as sentry can en-rich the vision of the prophetic role of religious in our day, can be for religious a new way of imagining their role. Many religious will ask whether they are worthy or capable of such a call. Most honest religious will feel unworthy, as did Ezekiel, who fell upon his face when he was called (I :28). To take up the challenge can only be in response to God's call. "Child of the earth. Stand up! I wish to speak to you" (2: I). The call of the religious will be a response to the Spirit moving within. This will be the source of the authentic voca-tion to be a sentry for God's people and for the world. Finally, since the call to be a sentry will be a call from the Lord, he will be with the relig-ious on the journey. "Fear them not," (3:10) the Lord tells Ezekiel. The 680 / Review for Religious, September-October, 1987 Lord tells religious today the same: He will be with the sentry today, as he was with Ezekiel, Jeremiah, Isaiah and the other prophets. "I am with you always, yes, even to the end of time" (Mt 28:20). NOTES ~Avery Dulles, S.J., Mddels of the Church (Garden City, New York: Doubleday & Company, Inc., 1974). 2Lawrence Cada, S.M. et al., Shaping the Coming Age of Religious Life (New York: The Seabury Press, 1979), pp. I 1-50~ 3See my article "Religious Life as Acted Prophecy" REvmw ~OR REt.mIOUS 41, n. 6, November/December, 1982, pp. 923-927. ,From Tablet to Heart: Internalizing New Constitutions I and II by Patricia Spillane, M.S.C. Address: Price: $1.25 per copy, plus postage. Review for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 The Fathers in the Office of Readings: St. Cyprian of Carthage Anthony Daly, S.J. Father Anthony Duly has been a member of the faculty of the Languages Depart-ment of Saint Louis University. He has published several of these descriptive and brief biographies of Fathers of the Church who have been used in the Office of Read-ings of the Liturgy of the Hours. His last contribution appeared in the issue of Sep-tember/ October 1983. He may be addressed at Jesuit Hall; 3601 Lindell Blvd.; St. Louis, Missouri 63108. The third-century writings of St. Cyprian, bishop and martyr, are impor-tant today because they furnish otherwise unknown details of the life of both the Christians and pagans of his day and because they provide an illustration, hard to interpret though it is, of third-century African epis-copal attitudes toward the Roman papacy, a topic, however, which is not treated here. More directly, the writings reveal the character of St. Cyprian him-self, an interesting man with qualities people of any era can admire and imitate and who has many things to say which will never go out of date. What follows is first a brief overall sketch of St. Cyprian's life and then a more detailed account of certain matters which seemed likely to be of interest to readers of the Liturgy of the Hours. Well educated in the secular tradition of his times, Cyprian was a man who actively and thoroughly integrated his knowledge and experi-ence within a completely Christian ideology. He appears as an effective rhetorician, a competent bishop and administrator, a practical leader who knows how to make the best of a difficult situation, and a man of great personal charm, courage, and compassion. But perhaps his most strik-ing characteristic is his ability to face martyrdom, that of others and then 681 61~9 / Review for Religious, September-October, 1987 finally his own, not only with equanimity but even with joy and satis-faction. ~ The selections from his writings in the Liturgy of the Hours com-municate a spirit of firm religiosity which is rendered more attractive by human charm and more realistic by a moderate cast of mind. His mar-tyrdom adds to his words the weight of tested sincerity and makes more telling his exhortations to hope, courage, and joy. Thascius Caecilianus Cyprianus (c.205-258) was an African, born per-haps at Carthage, of wealthy pagan parents. He lived at Carthage where he was an orator and prominent citizen, and, like the more famous St. Augustine who for a time, but more than a century later, also lived in that North African city, Cyprian was a teacher of rhetoric. In midlife he took stock of his own character and of the repugnant pagan society in which he lived. This led him in the year 246 to become a Christian. He gave his money to the poor, took a vow of chastity, was ordained a priest, and in 248-49 he was consecrated bishop of Carthage. The ideal of personal integrity seems to have been what first attracted Cyprian to Christianity, an ideal which he found fulfilled for him there as a gift from God. He seems never to have lost it again, and secure in it, he began to devote himself to helping others. This was especially true as he performed his episcopal tasks of encouraging the faithful, teach-ing sound doctrine, and governing well, always seeking to preserve and foster the unity of the Church. But his desire to help others seems to have accompanied his conversion itself, for one of the first things he did as a Christian was write To Donatus, the purpose of which was to convert to Christianity his friend Donatus and others. Cyprian's election as bishop was unusual in that it occurred not very long after his conversion to Christianity. That the choice fell upon him seems to have been due to his obvious sincerity, his high standing in the local community, his eminent personal qualifications, and the fact that he had already published at least one and perhaps as many as three of his Christian writings.2 Although the exact process of his election is not known, it is clear that it involved the agreement of a majority of the clergy, of the neighboring bishops who assembled to ordain him, and of the laity who were his strongest supporters. Confidence in Adversity His episcopal career was stormy right from the time of his election as bishop. There were some who opposed selecting him, and among them were a certain Novatus and some other elderly presbyters at St. Cyprian of Carthage [ 683 Carthage, who, although they may have had other motives as well, prob-ably were jealous of Cyprian. Soon, in 250, the Roman emperor Decius instituted the first truly sys-tematic and universal persecution of Christians. Commissions were set up throughout the empire which were to witness certain acts of worship of the pagan gods which were to be performed by everyone as a relig-ious test. Some of the Ch?istians complied; others were able to secure official certificates of compliance (libelli) even though they had not in fact worshiped; still others refused to comply and were subject to impris-onment, torture, or even death. Cyprian was among yet a fourth class of Christians who avoided the confrontation by going into hiding. He was criticized for this, but, as he explained it, when the edict against Christians was promulgated, the pagan populace at Carthage called for him to be brought forward. He fled not so much for his own safety, he explained, but in order to avoid a public uprising which he feared would endanger his flock. He further explained that despite his physical sepa-ration he kept in close touch with his people by letter.3 Some of these communications are included in the collection of his extant letters. In this, in other episcopal decisions, and in the general conduct of his personal life, St. Cyprian displays remarkable self-confidence. In this episode, he gives his reasons for withdrawing from Carthage, expects them to be accepted, and does not seem at all embarrassed to return, show his face, and even to admonish in certain matters those who had suffered or were still in prison for the faith, the confessors. Cyprian found it necessary to warn the confessors not to try to usurp the role of the bishop in granting ecclesiastical pardon to those who had given in to the authorities, the lapsed. Not altogether unreasonably, the custom was gaining ground according to which some of the lapsed were securing from the confessors requests for full and immediate reinstate-ment in the Church, and these requests, either written or oral, were gen-erally being honored, thus gaining quasi-hierarchical authority. In addi-tion to cautioning the confessors in this matter, Cyprian also admonished them not to give in to softness and vice once their trials had ended. Cyprian'.s is an attractive self-confidence, not haughty, a self-confidence based on truth and courageous love. One wonders if it en-tailed an inner struggle for Cyprian; if so, it is part of his private life and is not reflected in his writings. The Novatian Schism Probably because the severity of the persecution was unpopular with most pagans, and because the courage of the martyrs was probably at- Review for Religious, September-October, 1987 tracting enough converts to make the persecution self-defeating, it was ended early in 251. At that point Cyprian was faced with a controversy over how the bishops and clergy themselves should treat the lapsed, both those who had obeyed the edict and sacrificed to idols, and those who had obtained fraudulent certificates, or libelli. Cyprian, who adopted moderate and individualized attitude toward those who had lapsed in these ways, was able to make his view prevail'. His guiding principle was that those guilty of serious sin should be given an opportunity to achieve genuine repentance, a state of soul which he thought a sinner could ex-perience only through undergoing a suitable period of penance. But at the same time he insisted that sin can in fact be forgiven and that no re-pentant person should be deprived of hope, that each should be readmit-ted to the Church at the appropriate time. Against Cyprian were both those who wanted everyone readmitted to the Church without further com-plication and those who advised that reconciliation with the Church be forever withheld from those who had fallen. Chief among the proponents of this last course of action were the No-vatianists, so called because they were followers of Novatian, a rigorist Roman bishop who claimed the papal throne. Because his claim was re-jected by the Church at large and because of his rigorism, he and his fol-lowers became schismatic, and their rival church, widespread through-out the empire, was not entirely reconciled with Catholics until the end of the seventh century. Baptism by Heretics Under the Emperor Gallus (25 ! -53) a second persecution took place which was itself followed, in the years 255-57, by another major con-troversy, this time over the validity of baptism administered by heretics, chiefly the Novatianists. The difficulty arose over whether those origi-nally baptized by Novatianists and others not in communion with the Church should be rebaptized when they were accepted into the Catholic communion. Cyprian championed the losing cause, maintaining that the baptisms administered by heretics had no value. He appears still to have been of this opinion when, under the Emperor Valerian (253-60), a third persecution cost him his life. Although the Church later determined that baptism administered by non-Catholics is valid provided certain elements are present, on the un-derstanding that it is Christ himself who truly baptizes rather than the in-dividual who happens to be administering the rites, the whole matter was not yet worked out in Cyprian's day. Clearly he too would attribute the effects of the sacraments to Christ, but in his mind heresy and schism, St. Cyprian of Carthage / 685 since they involve separation from the Church, are tantamount to reject-ing Christ. How, he reasoned, could someone who rejects Christ bap-tize in his name? By the same token, such a person "shall not come to the rewards of Christ," even if he suffers martyrdom.4 His position on the matter underscores the importance he placed on unity in the Church. In the year 258 Cyprian ended his life in stirring fashion, boldly em-bracing his martyrdom. The account of his death forms the alternate sec-ond reading of the Office of Readings on his feast day. It is celebrated on September 16, along with that of Pope Cornelius whom Cyprian sup-ported against the rival claimant to the papacy mentioned above, Nova-tian. Writings Cyprian's treatise On the Lord's Prayer furnishes the largest single group of selections from his writings in the Liturgy of the Hours. These are nearly matched in volume by extracts from his Letters, and the ma-terial is rounded out by single samples from several works: On the D?ess of Virgins, On the Value of Patience, On Man's Mortality, and the Ex-hortation to Martyrdom, Addressed to Fortunatus. Finally there is the description of his martyrdom by an unknown author, taken from The Pro-consular Acts. There are eight other works by Cyprian not included in the Liturgy. Of these, To Demetrianus is a work similar to the longer, more famous City of God by St. Augustine. Both works deny that Christians are to be held responsible for wars and natural disasters, and attribute them instead to the vices of the pagans. Another title of Cyprian's often likened to a writing of St. Augustine, in this instance the Confessions, is To Donatus, mentioned earlier, which describes Cyprian's conversion to Christianity from paganism. Here Cyp-rian rejoices in his new life which he attributes to the cleansing of sav-ing water and the effects of "a quickening act of divin~ grace." Through power given by God he has been enabled to abandon lavish banquets, expensive clothing, and public honors in favor of a private life, simple clothes, and thrift. Although he once thought he could never be rid of his sins which he had come to indulge as "proper and belonging to" him, he had left hard drinking behind, together with exaggerated self-importance, anger, covetousness, cruelty, ambition and lust. He empha-sizes that his new way of life is not to be attributed to himself, but to God.5 As has been mentioned, because it recounts Cyprian's conversion from sin through the power of God, and because he wrote it to help oth- 61~6 / Review for Religious, September-October, 1987 ers experience a similar conversion, To Donatus has been compared to the Confessions of St. Augustine. Nevertheless, there are three sharp dif-ferences between the two works. Most obvious is their difference in length, Cyprian's work being much shorter. Second, Augustine is spe-cific in recounting his sins and the steps by which he became a Chris-tian, whereas Cyprian summarizes his experiences in general terms. Third, Augustine addresses God directly in the Confessions and always emphasizes his personal love for God. Cyprian addresses his friend Do-natus; he attributes to God his newfound mastery over himself, but he does not dwell on his relationship with God. Instead, his attention cen-ters on treasuring his newly purified way of life and on contrasting it with the wickedness of the pagan society which he has left behind. Cyprian pities the world and gives thanks to God for having escaped from it with its robbers, pirates, wars, and gladiatorial contests.6 He be-lieves the themes of the tragedies presented in the theater corrupt private morals: parricide, incest, and adultery which "is learned as it is seen"; and these things are all the worse because they are presented with the approval of public authority. Men make themselves effeminate on stage, and Venus, Mars, and Jupiter are depicted as unchaste, Jupiter even ad-vancing to "the raping of young boys . Ask now whether he who looks upon this can be healthy-minded or chaste. One imitates the gods whom he venerates. For these poor wretches sins become even religious acts. ' ' 7 Further evils in society include homosexuality, prostitution, litigious-ness, bribery and collusion, fraud, forgery, perjury, and the falsification of charges. In court the wicked fare better than the innocent. To secure a place of prominence in society, men become sycophants, spendthrifts on public spectacles, or they build up estates, dispossessing the poor, and must live in fear of thieves and lawsuits.8 Cyprian recounts all of this in order to show the goodness of God who saves us from becoming wicked or vain.9 The Christian way to live in such a world is to raise one's eyes from earth to heaven, to be next to God in mind, to ignore what is seemingly sublime and great in human affairs, and to be greater than the world, for a religiously oriented way of life is a greater prize than anything the world has to offer. Five other works not included in the Liturgy of the Hours have fairly self-explanatory titles: The Lapsed, The Unity of the Church, Works and Almsgiving, Jealousy and Envy, and That the Idols Are Not Gods, a work sometimes considered spurious.~° A final work not used in the Liturgy is To Quirinus: Three Books of Testimonies. This treatise, which seems St. Cyprian of Carthage actually to represent two separate works by Cyprian which were com-bined later, perhaps by someone else, lists scriptural passages designed to show that the Christians h~ve inherited the promises made to the Jews, texts which illustrate the mysteries of Christ, and passages designed to show how to live the Christian life. Interpreting Cyprian Three aspects of the life of St. Cyprian seem particularly significant for interpreting and appreciating his writings: first, he was a rhetorician; second, he became a bishop; and then finally, he died a martyr. As a rheto-rician he knows how to use words to achieve the result he wants; but he uses them in a less literal sense than does a philosopher or a speculative theologian, and he gives more weight to various ideas and attitudes than would a disinterested writer who is unaffected by the press of circum-stances. Thus it is often necessary to consider carefully the context in which he is writing, and to subordinate the literal meaning of what he says to the effect he seems to be trying to achieve,, A bishop's preoccupation with his duty to guide, instruct, protect, and correct his people permeates the writings of Cyprian. In this office, it is obvious that he is motivated first and last by his love of Christ and the Church, and that he views everything else from a Christian perspec-tive. Constantly he shows good common sense and a sane grasp of the limits and potential of human nature. Finally, the atmosphere of hostility to the faith in which Cyprian ex-ercised his episcopacy'and which finally resulted in his death shaped and sharpened his vision of the world and how it is to be approached; this may well be the most important factor influencing his strong emphasis on eternal life. He quotes the Scriptures, both Old Testament and New, with a natu-ral ease which indicates true familiarity; having made a thorough study of them at the time of his conversion to Christianity, he seems to have continued this study throughout his career as a bishop. Quotations are always at hand to reinforce and embellish the points he wants to make. Among his works are the To Quirinus described above, and another col-lection of Scripture texts briefly mentioned as a work quoted in the Lit-urgy of the Hours, the Exhortation to Martyrdom, Addressed to Fortu-natus. Here, under twelve headings, are texts bearing generally on mar-tyrdom which a preacher or writer could use to encourage Christians liv-ing under the threat of persecution. Review for Religious, September-October, 1987 Literary Style Cyprian's style is clear, orderly, and often ornate, marked by a lib-eral but tasteful use of rhetorical figures such as parallel clauses whose grammatical structures are similar, phrases ending in the same sound, and the strategic repetition of words. His love of metaphors, some of which are quite engaging, is not obscured by translation into English. Vir-gins, for instance, are termed blossoms;~ like the emperor or one of his generals, God watches us doing battle with evil;~2 "the commands of the Gospel. are the rudder for keeping us on the right course";~3 and the Christian victorious over "earth's torment and suffering" is com-pared to a soldier returning home in triumph after defeating the enemy. ~4 On the Lord's Prayer This treatise, more than a third of,which has been included in the Lit-urgy ofothe Hours, has been praised throughout history as a fine com-mentary, certainly among the best non-technical ones ever written. Three points from the material in the Liturgy seem especially note-worthy. The first is Cyprian's insistence that prayer should have a social dimension: "We do not say 'My Father, who art in heaven,' nor 'Give me this day my daily bread'. Rather, we pray., not for one in-dividual but for all. For the people of God are all one." ~5 Second, there is Cyprian's sober awareness that we all sin every day and stand in con-stant need of sanctification. 16 A third point is Cyprian's stirring expres-sion of Christian steadfastness. When he speaks of accepting suffering and even death with Christ who suffered for us, we are reminded of the terrible hostility which confronted him and his fellow Christians.~7 Portions of the work not quoted in the Liturgy show that Cyprian's caution about the world is remarkably well balanced. This is especially true if the pagan culture in which he lived is fully taken into account. For instance, despite superficial similarity between pagan Stoicism and his remarks about rising above the world, Cyprian clearly shows that he does not underestimate the value of material creation; on the contrary, he advises us to pray that by the help of God we experience a harmony between the flesh an°d the spirit, the earthly and' the heavenly; and he un-derstands that Christ renews and preserves humanity. ~8 ~;imilarly, in his warning about the entangling effect of riches, Cyprian may have been more emphatic than he would otherwise have been because he realized that the thought of losing property kept many from confessin~ Christ dur-ing the persecution. 19 Off the negative side, the work includes an embar-rassingly strong and wholesale condemnation of the Jews; Cyprian goes so far as to say that they can no longer call God their Father, since they St. Cyprian of Carthage / 689 rejected and killed Christ.2° On the Dress of Virgins The final work to be considered here is On the Dress of Virgins, ex-cerpts from which make up the second reading in the Common of Vir-gins. (There is an alternate second reading taken from the Decree on the Renewal of Religious Life of the Second Vatican Council.) In the excerpts (chs. 3-4, 22, 23) St. Cyprian describes virgins adorned with right conduct as beautiful, as "the image of God that re-flects the holiness of the Lord," and as "the most illustrious members of Christ's flock." He interprets the virginal life as beginning to be "now what we shall all be in the future," in the kingdom of heaven, he means, where there is no marriage. As a matter of fact, Cyprian's thought goes even further. He sees virginity as a part of the image of the heavenly man, Christ, to whom we are encouraged to conform ourselves. Virgins are "equal to God's angels." ~ Humbled by the thought of them, and not, he says, in a spirit of cen-sure or even of authority, but out of concern for them, he exhorts them to "persevere in chastity and virginity." Having renounced the pleas-ures of the flesh, "they should not strive to adorn themselves or give pleasure to anyone but the Lord." In this way, having passed "through this world without the world's infection," they "will receive a glorious prize" for their virtue.2~ The passages from this treatise which are included in the Liturgy of the Hours express sound and encouraging attitudes good for all time; some of the material not included sounds strange to modern ears. This material, because it is historically conditioned on the one hand or rheto-rically condemnatory on the other, is harder to understand. . Although the excerpts seem to concern women rather than men, else-where in the treatise Cyprian states that he intends .his general remarks for "men as well as women, boys as well as girls, every sex and every age."22 This does not mean, however, that he viewed men and women as equal in every respect, or even that he disagreed with the traditional Roman view of women as the weaker sex. For instance, regarding mar-tyrs in The Lapsed, he says, "Joining.~the victory of their men, come the women too, triumphing over the world and over their sex alike."23 So too, he uses as an. argumeht on behalf of virginity that it frees a woman not.only from the pains of childbirth but also from the dominion of a husband.24 On the warrant of Scripture Cyprian insists that physical adornments should be rejected by virgins, who should strive to please God rather than 690 / Review for Religious, September-October, 1987 men.25 Furthermore, women are to avoid being an occasion of sin for men.26 Even if a woman has wealth, it is false to argue that she should make use of it to improve her physical appearance; rather, things "that have been acquired in the world and will remain here with the world, should be despised (contemni) just as the world itself is despised."27 In-deed, virgins should be like martyrs in that they should avoid the "wide and broad roads" in favor of the "hard and steep path which ascends to glory," for the devil uses allurements and pleasures "that he may kill.' ,28 Today many would consider the judicious and modest use of makeup simply a part of formal dress. From this point of view Cyprian's invec-tive against necklaces, earrings, makeup, and red articles of clothing seems overdrawn. But for Cyprian such things are not innocent. Not only for virgins but for all women makeup and earrings are, to his mind, in-ventions of the devil: "the work of God and his creature and image should in no way be falsified;., everything that comes into existence is the work of God. whatever is changed, is the work of the devil."29 The difference between today's view and his seems to stem neither from licentiousness in us nor from prudishness in him, but from Cyprian's an-cient cultur

KEMAL'S INFIDELITY AND ITS INFLUENTIAL FACTOR IN ORHAN PAMUK'S THE MUSEUM OF INNOCENCE Ayu Setya Rahayu English Department, Language and Arts Faculty, State University of Surabaya cosmeticmiracle@yahoo.com Drs. Much. Khoiri M.Si. English Department, Language and Arts Faculty, State University of Surabaya much_choiri@yahoo.com Abstract Infidelity is defined as unfaithfulness of being unreliable or being attracted to someone other than one relationship partner. There are two types of infidelity, emotional and sexual infidelity. What constitutes an act of infidelity varies within cultures and depends on the type of relationship that exists between people.This study is aimed to present infidelity as experinced by Kemal as the main character in Orhan Pamuk's The Museum of Innocence, and to reveal the most influential factor of his infidelity.The study uses descriptive qualitative research with psychoanalitic approach. The object of the study is The Museum of Innocence by Orhan Pamuk, published in New York by vintage books in 2009. The data are in the form of quotation, fragments, and dialogues or monologues that indicated the thoughts and action concerning form of infidelity, and also its most influential factor. The data is analyzed by applying the theory of infidelity by Dirgosta and Barta, and also the most influential factor of it. This study also uses the theory of love and will by Rollo May to reveal his influential factor that lead to his infidelity based on the concept above and the quotation depicted in the novel.The result of this study shows thatKemal, the main character of this novel, commits both sexual and emotional infidelity. Initially, he becomes emotionally connected with someone outside of his relationship named Fusun. One way of looking at emotional infidelity is, that it is very dangerous, because it is not only takes away time and energy from his relationship, but it lead him to sexual infidelity and to the end of his engagement. Andthe main factors of Kemal's infidelity represented from this novel is he falls in love with someone else named Fusun. Actually, this novel is story of love of Kemal and Fusun, then his feeling of love that prompted him to take an action in certain direction which can realize his purpose of love. Because in love, there is definitely a will to unite with beloved people, then it gives rise a boost in his heart to betray his fiancee. Keywords: Infdelity, love, will, novel Abstrak Perselingkuhan didefinisikan sebagai ketidaksetiaan, diandalkan atau tertarik pada orang lain di luar dari pasangannya . Ada dua jenis perselingkuhan , perselingkuhan emosional dan seksual . Yang merupakan suatu tindakan perselingkuhan bervariasi dalam budaya dan tergantung pada jenis hubungan yang ada antara manusia. Penelitian ini bertujuan untuk menyajikan perselingkuhan yang di alami oleh Kemal sebagai sebagai tokoh utama dalam novel berjudul The Museum of Innocence karya Orhan Pamuk, dan untuk mengungkap faktor yang paling berpengaruh dalam perselingkuhannya.Penelitian ini menggunakan penelitian deskriptif kualitatif dengan pendekatan psikoanalisis . Objek penelitiaan ini adalah novel The Museum of Innocence karya Orhan Pamuk , yang diterbitkan di New York oleh vintage books tahun 2009 . Data tersebutdi peroleh dalam bentuk kutipan , fragmen , dan dialog atau monolog yang menunjukkan pemikiran dan tindakan mengenai bentuk perselingkuhan Kemal dan juga faktor yang paling berpengaruh. Data dianalisis dengan menerapkan teori perselingkuhan oleh Dirgosta dan Barta untuk mengungkapkan refleksi penggambaran perselingkuhan Kemal dan juga faktor yang paling berpengaruh. Penelitian ini juga menggunakan teori cinta dan keinginan oleh Rollo May untuk mengungkapkan faktor paling berpengaruh yang mengarah pada perselingkuhan yang didasarkan pada konsep di atas dan kutipan yang digambarkan dalam novel. Penelitian ini menunjukkan bahwa Kemal , tokoh utama dalam novel ini , melakukan perselingkuhan baik seksual mapun emosional . Awalnya , ia menjadi terhubung secara dengan seseorang di luar hubungannya, bernama Fusun . Salah satu cara untuk melihat perselingkuhan emosional adalah , bahwa sangat berbahaya , karena tidak hanya menghilangkan waktu dan energi dari hubungannya sebelumnya , namun membawanya ke perselingkuhan seksual, hingga merusak pertunangannya dengan Sibel. Dan faktor utama perselingkuhan oleh Kemal yang tergambar dalam novel ini adalah ia jatuh cinta dengan orang lain bernama Fusun . Sebenarnya , novel ini adalah kisah cinta Kemal dan Fusun , maka perasaannya cinta yang mendorongnya untuk mengambil tindakan dalam arah tertentu yang dapat mewujudkan tujuan cintanya . Karena di dalam cinta , pasti ada keinginan untuk bersatu dengan orang-orang yang di cintainya, kemudian memberikan dorongan dalam hatinya untuk mengkhianati tunangannya . Kata kunci: Infidelity, love, will, novel Introduction Within the context of intimate relationships, infidelity has been defined as a partner's violation of norms pertaining to the level of emotional or physical intimacy in which people engaged in outside the relationship (Drigotas & Barta, 2001:45). In the currentera,many strange phenomena appear and done by society. One of the interesting behavior in humansare donetoday is infidelity and that is very oftenaround environment. Not only household commit infidelity, but also in interpersonal relationship. The phenomenon of infidelity is dominant on the socioeconomic statu sof middle to top, especially in big cities. Moreover, the problem of infidelity is often atrigger forvarious cases of divorce or even murder. There are two kinds of infidelity that occurs in today's modern society, the emotional and sexual infidelity.Emotional infidelity in channeling emotional feeling for someone outside the relationship or marriage, whilesexual infidelity isi having sexual intercourse outside of relationship or marriage.The case of emotional infidelity begin when two beings of different sex, begin exchange of information, and the feelings that it was actually supposed to be feel just exclusive for partner. And started to be worse when there is no excitement and keep the distance with ypartner and began to yearn to talk to someone else, rather than the one romantic partners. The climax it will past the limit and begin to emerge the real problem in the relationship that shouldn't happen, that's secrets and lies. And when the lie begins,it will difficult to stop. Then, sexual infidelity is just waiting for the right moment. Talking about infidelity, nobody can remove it from the word "love", because if the lovethat isbuilt with the previous couple is strong and sturdy, then the affair could have been avoided. Love is a natural thingin human life. Love is a basic human emotion, but understanding how and why it happens is not necessarily easy. In fact, for a long time, many people suggested that love was simply something that they couldn't understand. Accoding to Erich Fromm, to love somebody is not just a strong feeling, but it is a decision, it is a judgement, and it is a promise,if love were only a feeling there would be no basis for the promise to love each other forever (McGee G. Mark, 1980:208).It means that if the love is just relying on feeling, without the underlying on bond and the sacred promise, as well as the commitment to be together forever, then that love won'tlast long. Psychologist Rollo May proposed that romantic love is made up of four elements: sex, eros, philia, and agape.In conclusion, adult personal relationships containing four forms of love, this relationship based on the sexual satisfaction, a desire for eternal unification and non egoistic concern for the welfare of others. But unfortunately, this kind of authentic love quite difficult to accomplish. At the same time, love hint of tenderness, passion, commitment, and devote themselves to the beloved personal interests, from there, love gives rise to will, the will is an impulse that comes from love, where lover have a will to unite with people they love (May, 1969: 146). In this case, if the love for partneris not strong enough to keep the relationship in order to survive and also the lack of commitment and promise, then sometime there will arise a feeling of love to others, and if the love is greater than the old partner, then the infidelity could happen. In literature like novel, many of whichraised issue of infidelity, where in novel, is related to the human's emotion and expression of feeling, Including ideas, motivation, and describe it by using language. Novel also has people or characters with their own personalities that can represent and act to carry issues that occur in the society. Morover, the dispositive of characters is described in outline only and the events described, contains a mental conflict, which resulted in a change of fortunes. A novel TheMuseum of Innocence by Orhan Pamuk has many sources in culture, love, social, combined into a variety of events and actions. The Museum of Innocence by Orhan Pamuk also depicts infidelity between a rich man and a poor shop girl, in the background of the Turkish city which at that time was experiencing modernization. These issues of infidelity in the background of love willbe discussed in more interesting and more complex from a variety of perspectives in one character. Orhan Pamuk was born in Istanbul in 1952 and grew up in a large family similar to those which he describes in his novelsCevdet Bey and His SonsandThe Black Book, in the wealthy westernised district of Nisantasi. As he writes in his autobiographical bookIstanbul, from his childhood until the age of 22 he devoted himself largely to painting and dreamed of becoming an artist. After graduating from the secular American Robert College in Istanbul, he studied architecture at Istanbul Technical University for three years, but abandoned the course when he gave up his ambition to become an architect and artist. He went on to graduate in journalism from Istanbul University, but never worked as a journalist. At the age of 23 Pamuk decided to become a novelist, and giving up everythingnelsenretreatednintonhisnflatnandnbeganntonwrite. His first novelCevdet Bey and His Sonswas published seven years later in 1982. The novel is the story of three generations of a wealthy Istanbul family living in Nisantasi, Pamuk's own home district. The novel was awarded both the Orhan Kemal and Milliyet literary prizes. The following year Pamuk published his novelThe Silent House, which in French translation won the 1991 Prix de la découverte européene.The White Castle(1985) about the frictions and friendship between a Venetian slave and an Ottoman scholar was published in English and many other languages from 1990 onwards, bringing Pamuk his first international fame. The same year Pamuk went to America, where he was a visiting scholar at Columbia University in New York from 1985 to 1988. It was there that he wrote most of his novelThe Black Book, in which the streets, past, chemistry and texture of Istanbul are described through the story of a lawyer seeking his missing wife. This novel was published in Turkey in 1990, and the French translation won the Prix France Culture.The Black Bookenlarged Pamuk's fame both in Turkey and internationally as an author at once popular and experimental, and able to write about past and present with the same intensity. In 1991 Pamuk's daughter Rüya was born. That year saw the production of a filmHidden Face, whose script by Pamuk was based on a one-page story inThe Black Book. His novelThe New Life, about young university students influenced by a mysterious book, was published in Turkey in 1994 and became one of the most widely read books in Turkish literature.My Name Is Red, about Ottoman and Persian artists and their ways of seeing and portraying the non-western world, told through a love story and family story, was published in 1998. This novel won the French Prix du meilleur livre étranger, the Italian Grinzane Cavour (2002) and the International IMPAC Dublin literary award (2003). From the mid-1990s Pamuk took a critical stance towards the Turkish state in articles about human rights and freedom of thought, although he took little interest in politics.Snow, which he describes as "my first and last political novel" was published in 2002. In this book set in the small city of Kars in northeastern Turkey he experimented with a new type of "political novel", telling the story of violence and tension between political Islamists, soldiers, secularists, and Kurdish and Turkish nationalists.Snowwas selected as one of the best 100 books of 2004 byThe New York Times. In 1999 a selection of his articles on literature and culture written for newspapers and magazines in Turkey and abroad, together with a selection of writings from his private notebooks, was published under the titleOther Colours. Pamuk's most recent book,Istanbul, is a poetical work that is hard to classify, combining the author's early memoirs up to the age of 22, and an essay about the city of Istanbul, illustrated with photographs from his own album, and pictures by western painters and Turkish photographers. Orhan Pamuk's books have been translated into 46 languages, including Georgian, Malayan, Czech, Danish, Japanese, Catalan, as well as English, German and French. Pamuk has been awarded The Peace Prize, considered the most prestigious award in Germany in the field of culture, in 2005. In the same year,Snowreceived the Le Prix Médicis étranger, the award for the best foreign novel in France. Again in 2005, Pamuk was honoured with the Richarda Huck Prize, awarded every three years since 1978 to personalities who "think independently and act bravely."In the same year, he was named among world's 100 intellectuals byProspectmagazine. In 2006,TIMEmagazine chose him as one of the 100 most influential persons of the world. In September 2006, he won the Le Prix Méditerranée étranger for his novelSnow.Pamuk is an honorary member of the American Academy of Arts and Letters, and holds an honorary doctorate from Tilburg University. He is an honorary member of the American Academy of Arts and Letters as well as the Chiese Academy for Social Sciences. Pamuk gives lectures once a year in Columbia University. Lastly, he received the 2006 Nobel Prize for Literature, becoming the second youngest person to receive the award in its history. Apart from three years in New York, Orhan Pamuk has spent all his life in the same streets and district of Istanbul, and he now lives in the building where he was raised. Pamuk has been writing novels for 30 yearsnandnneverndonenanynothernjobnexceptnwriting.(http://www.orhanpamuk.net/biography.aspx) The Museum of Innocenceis the latest Orhan Pamuk's novel, published on August, 2009.Pamuk has been working on the novel for many years and it has been hinted by himself in many interviews during this period. The story, which takes place in Istanbul between 1975 and today, is about obsessive love and the great questionof what is love. This colorful and fabulous novel will not only challenge the reader's thoughts about love, but also those about marriage, sex, passion, family, friendship, and happiness. The story begin with the apparent narrator named Kemal who is engaged to be married to Sibel. Kemal is a rich man when he by chance encounters a long-lost relation, Fusun, a young shopgirl whose beauty stirs all the passion denied him in a society where sex outside marriage is taboo. But Kemal, a young man with high passion has several times having sex with Sibel, and of course it is also more likely to do so with Fusun. Kemalwho really falls in love with Fusun,goes ahead anyway with his long-planned engagement to perfect partner Sibel, then Fusundisappears. Kemal finally breaks off with Sibel, finds Fusun, waits eight years for her to dump her husband (by going to her family's home some four times a week). In relationship, there will be many problems. The union of two different people, usually can cause contention and eventually lead to big problems. Feelings of love, affection, understanding, and accepting shortcomings of couple, is the very need in a relationship. Because according to psychologist Erich Fromm in his book The art of loving (2006:99) love is an essential of human need. That is, if theneed love is not fullfilled it will cause the problems.In this novel, Kemal who had been engaged to a woman with equal social class with him, women withwell education and from a wealthy family, it seems perfect to be his life partner. Kemal eventually leaveshis fiancée in order to pursue his dream to be unite with Fusun.The infidelity issues in the novel has the most significant cause,Kemal lack of affection to his fiancee, so that makes him fall in love with another woman. This novel begin at Istanbul in 1975. Kemal is a rich and engaged manBut when Kemal encounters Füsun, a poor beautiful shopgirl and a distant relation, he becomes enthralled. And once they violate the code of virginity, when sex before married considerd as taboo at that time.The firsttime hemetwithFusunwaswhenhe boughtjennycolon bag tohis fiancee, sibel, an upper-class beautiful girl. The city of Intanbul is captured by pamuk with a romantic touch, sturdy apartments of the rich man, once supported. The lovers met in Merhamet Apartments, in a flat abandoned by his mother. He dated his first secret meeting with Fusun to the spring of 1975. At that time, Pamuk initially planned Kemal to marry Sibel, a fashionable young woman with enlightened views of life, she goes without limits enlightened with Kemal. Love becomes the main motive, when someone can destroy virginity code. Fusun ends their relationship when she learns of Kemal's engagement with Sibel. But Kemal cannot forget her. It will take Kemal almost a year to find her again, a year of driving through every neighbourhood of the enormous city, months of heavy drinking in which he loses all interest in Sibel, even after they move in together. Sibel hopes to save him from what seems an inexplicable sadness, and learning the truth enrages her. To her, Füsun is just "a common shopgirl", a slut, even though they have each only slept with one man. Both sexual and emotional infidelity bound this novel. How kemal lie and keep his secret relationship to sibel, while he loves someone else and having sexual intercourse with Fusun. Psychologist Rollo May defines love into various types, such as sex, eros, philia, and agape. Sex is defined in category where someone loves another person just because of an underlying sexual appetite. Eros is defined as a lover which includes not only sexual intimacy, but also the feeling of love, attention, care so as to make the relationship last. Philia is defined as a sincere friendship, while gape is defined as selfless feeling or don't expecting reward (Jess Feist and Gregory J. Feist, 2009:58-59). In the case of Kemal in this novel, his love for Sibel does not meet all of four elements above, thus making their relationship is not too strong to survive. Then he finds Fusun, and feel the perfect love. In analyzing Kemal's infidelity and the most influential factor, it is used some related concept and one theory. In this thesis, the problem statement is divided into two. The first problem statement deals with how Kemal's infidelityreflected in this novel. While the second problem deals with the most influential factor of Kemal's infidelity. Those problems can be analysed by using the psychological approach as the base of the guide and theory. The first statement is how Kemal's infidelity reflected in The Museum of Innocence. This statement will use the concept of infidelity by American psycologyst, Dirgostra and Barta. This concept is united and merged with the bases of marital or extramarital relationship. There are two kinds of infidelity in this concept. The writer will analyses which kind of infidelity that Kemal uses through the quotations and monologues. Then the second statement is what is the most influential factor of Kemal's infidelity. This statement will also apply the concept of infidelity factor. Actually, the are a lot of infidelity factos, but the writer only use one factor that tha most represent based on quotation in this novel. The factor is love.So, ithe writer will use the theory of love and will that become the most influential factor of Kemal's infidelity. This concept is developed by existential psychologyst, Rollo May. It is about the unity between love and will, this circles of love and will is however affected to his infidelity. Methods Research methodolgy that used in this analysis here must be qualified as an applying in literary appreciation. The thesis is regarded as a descriptive-qualitative study and uses a library research.The data obtained to answer research question study. This study uses novel of Orhan Pamuk entitled The Museum of Innocence that published in 2009 as the data source of this study. The datas are in the form of direct and indirect speech of the characters, dialogues, epilogues and quotations which indicate and represent aspect of infidelity and love and will which is experienced by the main character. This thesis is using the library method in collecting the data. It does not use the statistic method. That is why it is not served in numbering or tables. Library research used an approach in analyzing this study. The kind of library research which is used here is intensive or closely reading to search quotations or phrases. It also used to analyze the literary elements both intrinsic and extrinsic. The references are taken from library and contributing ideas about this study from internet that support the idea of analyzing. Some steps of how the data is analyzed will be described as follows: Classification based on the statement of the problems. This classification is used to avoid the broad discussion. There are two classifications in this study. They are infidelity and The main factor that lead to his infidelity. Describing Kemal's infidelity which is stated from the quotations or statements by using theory of infidelity to be applied to the data. Describing the most influential factor of Kemal's infidelity which is stated from the quotations or statements by using theory of love and will to be applied to the data. RESULT How is the students' writing ability of SMP Muhammadiyah 5 in writing descriptive text after they being taugh by picture puzzle. Infidelity, is the main topic that will be analyzed. Many couples are under the misconception that infidelity only occurs when a man and a woman have sex together. Yet, there are other forms of infidelity such as emotional infidelity.Emotional infidelity may take on different forms, but in general it is the act of forming an emotional connection with someone outside of one's formal relationship. Kemal Brasmaci, the main character of the novel, born as a wealthy and well eucated instanbul family in Nisantasi. His fascinating live, ranging from being a socialite among A class people, and he prefers to live as a modern Turkish, in which at the time, Turkey was undergoing modernization with the influence of European culture. 30-year-old Kemal Basmaci, works as a bussinessman and lives in Merhamet Apartment which will be a silent witness to his secret love adventure with his distance relation, Fusun. Initially, Kemal is set to be engaged to a well educated and high socety girl named Sibel. Kemal first meetsFusun when he bought a Jenny Colon bag to Sibel in Sazalize boutique where Fusun works in. When he step up in Sazalize boutique, Kemal looks like very attentive to every detail in Fusun's clothes and shoes, her yellow skirt, her empty shoe over her long bare legs, her long till Dexterous fingers. Kemal begins to admire Fusun's beauty. Knowing that, because it was less than 10 years they had not met. There was a silence. I looked again into one of the pockets she had just pointed to inside the bag. Her beauty, or her skirt, which was in fact too short, or something else together, had unsettled me, and I couldn't act naturally. (Pamuk, 2009:6) Based on quotation above, Kemal gives the impression of a "darting" man by notices detail of what Fusun wear. Her skirts that look very short, her beauty, and anything else that can not be said. Actually, it does not really matter, but there is something rustled in Kemal's heart. It became the beginning of Kemal's interest feeling to Fusun. Moreover, Kemal also admittes that he can't act naturally when dealing with Fusun, he feels uneasy, but rather, look awkward in front of the opposite sex, there is definitely something special, something that raises passions and encouragement in his heart, even if it happens on the first time he meet. In this case, Kemal commits emotional infidelity by having eventual emotional connection, or a feeling of interest with someone other than one his romantic partner. Beside perform emotional infidelity, Kemal also perfor sexual infidelity has been defined as behaviour of a sexual nature carried out with someone other than one's primary partner.Usually, cheating involves people meeting face – to - face, and then engaging in physical intimacy. Beside having emotional infidelity with Fususn, he also comitted sexual infidelity, because the emotional affair can lead to phsycal affair. the intimate nature of the communication, plus the emotional investment made by the people involved, places an emotional infidelity become more intimate, and perform sexual intercourse, such as having sex kissing, touching, etc. The verry first page in this novel Tells about Kemal's happiest moment of his life. Having sexual intercourse with Fusun in his appartement. We felt the same coolness rising from the musty mattress on which we were making love, the way children play, happily forgetting everything else.(Pamuk, 2009:1) Based on quoatation above, it is clearly mentioned that Kemal comittes sexual infidelity by having sexual contact with Fusun, a woman other than his one romantic partner. In the firs page of this novel, Kemal explained clearly how and the steps of having sex with Fusun, and describes the atmosphere when they were in apartment when doing so. Because having sex is actually become a necessity. They look really enjoyed with the secret relationship, the way the kids played, happy to forget everything else seemed to describe what they both feel at that moment, as if they feel in pleasure without limits and make them forget themselves, forget about all the obstacles and problems that never happened, that there was only pleasure at that time. The second analysis is about The most influential factor of Kemal's infidelity. In this novel, Kemal Brasmaci a perfect gentleman, well educated, came from a wealthy, and respectable family in the city, is set to be married to perfect Sibel, who comes from an equal family as him. Many people assume if they are a perfect match. Kemal actually love Sibel, the woman who would soon be engaged to him. They both underwent a romantic date, having a harmonious family, came into exclusive places, even they both also have made love, although in that era, having sex outside of marriage is considered as taboo. Psychologist Rollo May argues that love is a pleasure, love is a pleasure to the presence of someone, as well as a confirmation of the value and development of the beloved person, just like themselves. Love is able to make a big motivation to someone, which raises the desire to realize the dream to be unite with someone they love. While Will of its own, generating an action to self directed, so that certain goals can be achieved. Kemal actually has already realized if what he has done is the most fatal mistake in his life, even he can not imagine how the devastation that can occur, as a result of these actions. But Still his love for Fusun become a big power that able to beat all obstacle. Kemal has been trying to forget Fusun, consider if he never loved Fusun. But, it can be covered by his feelings love that he could never lose, and always encouraged him to betray his old partner. Finally, Kemal continued to repeat the days of their togetherness, having sexual intercourse in his apartement. I am certain that the fire at the heart of my tale is the desire to relive those moment of love, and my attachment to those pleasure. For years, whenever I recalled those moments, seeking to understand the bond I still felt with her, images would from before my eyes, crowding out reason; for example, Fusun would be sitting on my lap, and I would have taken her large left breast into my moth. (Pamuk, 2009:53) From the quotation above, it is illustrated that Kemal feels her turmoil, that grows more fiery, he even wants to revive the her passion of making love with Fusun, because it is considered as a pleasure for him. Kemal is very attached, and no longer awkward in doing his pleasure in his secret relationship with Fusun. His tremendous sex desire to make love with Fusun, bring it into delusion when they're together. Kemal always be remembered while they are making love, for example when Fusun sits on his lap, and he holds the Fusun's left breast, then puts into his mouth. The thing that Kemal does based on description above is sexual infidelity, because he was having sex with a woman other than his partner. Kemal pleasure in making love with Fusun, is the Will of Kemal who loves Fusun. That is, the Kemal's impulse to commit sexual infidelity influenced by his love for Fusun. It was proved that Kemal has strong emotional ties to Fusun like people who really love his partner, even for many years, Kemal still remember the time they spent together, which can not be removed from his memory. Conclusions From overalls of this study, can be conclude that Kemal comitts infidelity, by having a relationship with Fusun, and violate her engagement to Sibel. In this novel, Kemal commits two types of infidelity, they are emotional and sexual infidelity. Kemal enjoying passionate sexual intercourse and perform a deep emotional attachment with Fusun. Kemal committs both infidelities at the same time. At first, Kemal perform emotional infidelity with Fusun, starting when he met with Fusun in Sanzalize boutique, where Fusun work, he began to admire Fusun, beauty, watching his every movement, pay attention to her clothes. From there, came a strange feeling inside Kemal's heart that he had not been aware of. But over time, that feeling grow stronger. Moreover, the two lovers are getting often met. Emotional Infidelity sounds fairly simple, but it is not as simple as that. Precisely emotional infidelity more dangerous than those who experienced only sexual infidelity. Because sometimes emotional infidelity could lead to a more intimate relationship, and over time will be difficultto integral, as experinced by kemal. As already described above, that emotional infidelity can lead to sexual infidelity, because the people who are already emotionally attached, will also certainly have the desire to have sexual intercourse.In this novel, Kemal also perform sexual activities that are engaged in with someone other than one 's partner. Activities that constitute sexual infidelity include all forms of physical intimacy, from kissing to sexual intercourse. Its pretty clearly described through the evidents in this novel, that Kemal and Fusun often make an appointment to meet at the apartment and Kemal to meet, it is like two people in a drunken romance.It has been shown clearly to the quotation analysis of the first statement problem that Kemal perform his first sexual infidelity, starting by giving a kiss, till make a love. Second conclusion is, actually there must bereasonsbehindKemal's infidelity. But themost crucial factor that is found based on the novel's quotation is his love for Fusun since the beginning of his meeting in a boutique. Initially, Kemal did not have any shortage in his relationship with Sibel, his fiancee.He admitts that he loves Sibel. Even though it is not described implicitlythe describtion of his love for Sibel, but it can be inferredeksplicitly that Kemal was not really love Sibel, it is proven when Kemal seems too easy to fall in love with someone else, and since then, his attention on sibel start to reduced, and even when his relationship with Fusun grows further, he decides to break his engagement with Sibel. People who really love their partner sincerely, certainly will not to do so. Love, which is built by Kemal and Fusun is very great anf strong, exceeding Kemal's love to Sibel, probably thi is because Kemal and Sibel's relationship came from matchmaking. Kemal who love Fusun, give birth to a Will for betraying his fiancee, Sibel. It means that the Will here, is an impulse to do something, without being influenced by the values of the good or bad.Those impulse can take him into a particular direction in which the desired goal can be realized. People who loves someone, like Kemal, definitely have a desire to be happy with Fusun, or want to united with her, So that it can give rise animpulse in his heart to betray his partner, so he could be much longer having relationship with Fusun, a person he love. Refference Drigotas, S.M., & Barta, W. 2001. The cheating heart:Scientific explorations of infidelity.New York: Guildford Press Feist, Jess and Feist, Gregory J. 2009.Teori Kepribadian:Theory of Personality. Terjemahan Sjahputri Smita Prahita. Jakarta:Salemba Humanika --- . 2009. Theories of Personality. Terjemahan Santoso Yudi. Jakarta:Pustaka Belajar Friedman S., Howard, Miriam W. Schustack.(2006). Kepribadian Teori Klasik dan Riset Modern. Jakarta:Erlangga Fromm, Erich, 2006. The Art of Loving.Seoul:Choun Publishing Co. Glass, S. P., & Wright, T. L. 2004. The relationship of extramarital sex, length of marriage,and sex differences on marital satisfaction and romanticism:Athanasiou's data reanalysed. Journal of Marriage and the Family May, R. 1967. Pshycology and the Human Dillema. Princeton, NJ:Van Nostrand McGee, Mark G. 1980. Introductory Psychology Reader. St. Paul: West Publishin CO. Pamuk, Orhan.2009. The Museum of Innocence. New York: Vintage Internet Source: http://www.orhanpamuk.net/biography.aspx